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THE 


Hindu-Aryan Theory 

♦ 

ON 

Evolution and Involution 

OR THE SCIENCE OF RAJA-YOGA 


BY 

Tirumangalum Chrishna (Soundara)-Rajan Iyengar 

OF POONA CITY, INDIA 



FUNK & WAGNALLS COMPANY 
NEW YORK AND LONDON 
1908 






LIBRARY of 00NG«E^ 
1 wo Copies Kecetv'ji;i 

JUN 19 1909 

Q\4^tsA 

“Z 0 ^ ^ f 

coH'r b. 



Copyright, 1908 , by 
T. a RAJAN IYENGAR 


(printed in the united states of AMERICA) 










CONTENTS 


PAGE 

To My Book .\ii-viii 

Dedication .ix-x 

Introduction .xi-xx 

Evolution of the Cosmos .... ! -8 

The Descent of the Universe and IMan . 8-23 

The Ascent of Man.24-49 

The Methods of Man’s Ascent . . . 50-77 








TO MY BOOK. 

‘‘ No Religion is Higher than Truth.” 

Go, my little book, go with this motto of 
the clans of the Kaushika-Vishwamitra Rishi, 
to whom I belong; go forth into the world 
into which thou art born at last. Go and find 
thy way to the students of the school of the 
Science of Raja-Yoga for whose use I have 
written thee, and abide thy trial. Thou pro- 
poundest no new doctrine which is not in per¬ 
fect harmony with the teachings of the ‘‘ Tra¬ 
ditional School ” of the Hindu-Aryans; and 
the assertions thou advancest stand for prac¬ 
tical facts. Go forth then, little book, and 
appeal to those to whom I have addressed thee. 
Seek admission into the minds of the students 
and the unprejudiced truth-seekers. Show 
to them that I have written thee for truth’s 
sake and for the purpose of dispelling errors 
heretofore accepted as truths. Truth is short, 
simple and hard, and it is unbreakable. Er¬ 
rors, when confronted by the truth, are like 
vii 


viii The Hindu-Aryan Theory. 

air bubbles breakable by the scratch of a small 
splinter. 

Go forth then, I repeat, and combat these 
errors. If thou shalt be victorious, which I 
hopefully believe, thou wilt have fulfilled the 
purpose of my mission; and if thy author be 
spared to see good results he will send a com¬ 
panion to join thee. If not, may another come 
forward and see that it is properly done. 


T. C. Rajan Iyengar. 



DEDICATION. 


The present little book is most respectfully 
dedicated by the author to all learned men 
and women in the world who maintained the 
primitive idea of some one sect and have contro¬ 
verted and opposed the assertions of the other 
sects by adducing arguments logical or other¬ 
wise to prove their errors or supposed errors, 
because it is the tendency of human nature to 
be adverse to truth. But truth is mighty and 
will prevail. 

This book is also dedicated to those that will, 
by logical reasoning, by comparative scientific 
investigation and finally by common sense, tes¬ 
tify to and confirm the truth which so long ago 
was advocated by the Rishis of the Hindu- 
Aryans. 

It is also addressed to those that have formu¬ 
lated several erroneous doctrines with the in¬ 
tention of bringing on a prospective reforma¬ 
tion in their communities. Be it remembered 

f 

that so-called “ ists,” “ isms,” etc., are always 
inclined to slight and stone the man who first 
brings out the truth to the notice of the public, 
ix 


X The Hindu-Aryan Theory. 

as they have easy means to do so through their 
journals. Such is the fate of that man in the 
beginning. But, says Mr. Paxton Hood in his 
biography of Swedenborg, “ never mind, to¬ 
morrow they will pick up the stones, gather 
them together, and elevate your chair of state 
and inauguration upon them.” 

It is particularly addressed to the new gen¬ 
eration of earnest and unprejudiced enquirers, 
who will discredit the absurdities of enthusiasts 
and who will be capable of winnowing the 
golden grains of truth from the chaff of fanci¬ 
ful speculation. 


INTRODUCTION. 


The object of this treatise is to supply the 
want of a correct exposition of the theory of 
Evolution and Involution or the Science of 
Raja-Yoga. There have been many publica¬ 
tions on this subject in English by a few Eu¬ 
ropean and Hindu scholars. The philosophy 
contained in their writings is meagre and inade¬ 
quate in regard to vital points. The reason 
for this is not far to seek. From the time of 
the Civil War in India which took place, ac¬ 
cording to some, five thousand years ago, and 
according to others three thousand nine hun¬ 
dred years ago, the cardinal principles, the 
explanations and the definitions of the tech¬ 
nical expressions used in the sacred books were 
obliterated before they could obtain circulation. 
The books that contain the correct and com- * 
plete theory of the Evolution of the Cosmos, 
the Descent of the Universe and Man, the As¬ 
cent of Man and the Methods of Man’s Ascent, 
which go under the name of the Science and 
the Art of Raj a-Yoga were not published. 
These are the higher and the highest philoso- 


XI 


xii The Hindu-Ary an Theory. 

phy of the Hindu-Aryans which is in the safe 
custody of the Traditional Teachers and it is 
handed down from the Guides (Gurus) to the 
Disciples (Cishyas) in succession. The Kur- 
ma-Purana says:—The Brahmins have reserved 
the real cream of the four Vedas and all the 
Sastras for the fittest, and the unreal butter¬ 
milk-like portion is given out for the Pundits 
and Preachers to quench their unreal thirst. 
Such are the books that are translated both by 
the Eastern and the Western scliolars on the 
subject. These books are inadequate and in¬ 
complete, as before remarked, and therefore 
they are unreliable. They are written in many 
of the Indian languages but chiefly in Sanskrit, 
and the mastery of the languages and the read¬ 
ing of these books will not enable one to become 
a “ regular ” and duly accredited student of 
the subject, for the reason stated above. The 
expositions and opinions given by these trans¬ 
lators on the subject are based upon the im¬ 
pressions produced by reading these incomplete 
books, and are therefore unreliable. When the 
technicalities used in those books are literally 
translated, they often fail to convey the ideas 
of the author, and the coherence of the thought 
is lost. To make my meaning clear, I may 
quote a few passages from the writings of the 
well-known Western scholars, to convince my 


Introduction, 


xiii 

readers of the enormous difficulties that arise 
in attempting to give a cogent and consistent 
philosophical thought by the literal translation 
of all the technicalities met with in these books. 
Prof. Max Muller in his book on “ Vedanta 
Philosophy ” says: “We are constantly made 
aware of our deficiencies in being unable to 
catch and render accurately the minute shades 
of meaning whether of inspired seers of the 
Upanishads or the acute reasoners of the 
Vedanta school of philosophy. We find it al¬ 
most impossible to give a close and faithful 
equivalent in English.” In his “ Six Systems 
of Indian Philosophy ” he translates the word 
“ Tri-Guna ” as “ Three Qualities.” This is a 
correct literal translation, no doubt; but the 
technical meaning attached to it is quite differ¬ 
ent. His difficulty was not one of literal trans¬ 
lation, but consisted rather in the fact that 
literal translation did not convey the author’s 
thought consistently; because the term has a 
specific meaning which is understood by the 
Traditional Students only. Prof. Max Muller 
does not seem to have conjectured that there 
may have been some technical meaning to these 
terms, not interpretable by mere translations. 

Colebrooke, referring to the same word, 
“ Tri-Guna,” says: “ These qualities are not 
mere accidents in Nature (Prakriti) but are of 


xiv The Hindu-Aryan Theory. 

its essence and enter into its composition.” 
Here the translation is literally correct, but 
the expositions are incorrect because the word 
bears a technical meaning. 

John Davies, in connection with the same 
word ‘‘ Tri-Guna ” in his book on “ Sankhya 
Karika,” translates the word “ Tri-Guna ” as 
“ Three Modes,” and he says, “ the modes have 
joyous, grievous find stupefying natures.” 
Again he says: “ Nature or primordial matter 
is described in the system of Kapila as formed 
by the ‘ gunas ’ primarily in equilibrium, and 
so long as this state existed there was no 
emanation into separate form of matter.” 
These expositions convey no idea of the thought 
of the author, because the term has a specified 
meaning as before remarked. Again, the book 
is incomplete even in its present state on ac¬ 
count of the severe fight over it, in which some 
pages were destroyed; and then some incom¬ 
petent hands attempted to make it perfect and 
this proved to be a failure. 

The Vedas, the Upanishads, the Puranas and 
the Bhagavad-Gita are composite works, each 
containing various theories. The subtler in¬ 
tellects among their readers can easily find self- 
contradictions in each of them, when one tries 
to carry a consistent thought of any one the¬ 
ory. For instance, Sankara interpreted the 


Introduction, 


XV 


contents of the Bhagavad-Gita from the point 
of view of “ Adwaitam ” or Monism. Ra¬ 
manuja interpreted it from the standpoint of 
“ Visishta-Adwaitam ” or Qualified Monism. 
And Madhava and many others interpreted it 
from the point of view of “ Dwaitam ” or Dual¬ 
ism. Each of them was an able logician of his 
time but gave a logical twist of his own when¬ 
ever required to maintain his view. But none 
of the interpreters attempted to classify and 
systematize the different theories, because there 
is a gap to be filled up in the treatise itself. 
The complete copy of the Bhagavad-Gita, 
which contains one thousand and eight stanzas, 
has not obtained general circulation, and never 
will. In this book, however, an outline of the 
theories, and a few principles that are observed 
by the students who practice the Art of Raja- 
Yoga are given for the information of the lay 
students, as probationary students were taught 
hitherto orally by the Traditional Teachers. 
Of course this book will not deal with the de¬ 
tails of the points touched in it; because the 
details of the subject are entrusted only to the 
hands of the fittest even among the “ regular ” 
students. 

Now to turn to the Traditional Teachers. 
They teach that the word “ Tri-Guna ” means 
three states of matter, namely, Mental Matter 


xvi The Hindu-Aryan Theory. 

(Satva-Guna), Vital Sense Matter (Rajo- 
Guna), and Vital Matter (Tamo-Guna). A 
detailed explanation of these and other tech¬ 
nical terms which are needed for the correct 
exposition of the subject is given in the body 
of this book. 

A complete exposition of the Hindu-Aryan 
theories of Evolution and Involution, which was 
especially designed for the instruction of the 
students has not thus far been printed in any 
language, as it was always expounded orally 
by the Traditional Teachers to their chosen dis¬ 
ciples. Now the time has arrived to publish 
an outline of the teachings, which were with¬ 
held from the general public; again, in order 
to prevent the misconceptions of many lecturers 
and writers, and also to duly emphasize the 
fact that unless instructions are given by one 
of those who have always been and still are 
recognized by their students, as the rightful 
guardians and the exponents of the subject 
“ Raja-Yoga-Vidya,” there exists no means of 
getting a correct and complete idea of the 
subject. 

The Science and the Art of Raja-Yoga were 
brought to perfection by the experimental 
method and by inductive investigations by the 
most luminous thinkers and workers, whom we 
called Rishis, from the early period of the Hin- 


Introduction. xvii 

du-Aryan history. They began their investi¬ 
gations with the study of the problems as to 
how man was constituted, as to the nature of 
his Waking State (Jagrita-Avasta), of his 
Dreaming State (Swapana-Avasta), of his 
Sleeping State (Sushupti-Avasta), and also of 
the principles which enable him to understand 
what occurred in a dream, as well as the prin¬ 
ciple which gives capacity to remember and 
^repeat the same in the Waking State. They 
also considered what principle it is which makes 
man conscious of his Sound Sleep, etc., etc. 
After close observations, repeated experiments 
and absolute verifications, they arrived at cer¬ 
tain conclusions upon which they built up their 
theories of the Evolution of the Cosmos, the 
Descent of the Universe and Man, the Ascent 
of Man and the Methods of Man’s Ascent. In 
order to preserve their discoveries and their 
invented methods for all time, they initiated 
the fittest students in the Art of Raj a-Yoga. 
The Art of Raja-Yoga is made a secret for 
many good reasons. It has been revealed only 
to the approved few, independent of caste, 
creed, colour or sex. Unfortunately during the 
last few centuries we have had no European or 
American man or woman in that order or 
school. Two centuries ago there was a Syrian 
in it, who was the last foreigner on record. 


xviii The Hindu-Aryan Theory. 

This order or lodge is called “ The White 
Lodge ” by some of the Western people. The 
real name is different, and it is not advisable 
to divulge it, because in the name of that lodge 
many pretenders may continue to mislead the 
people as they have already done. This school 
is based upon psychological facts. The Art of 
Raj a-Yoga is as distinctly a practical art as 
anything we know to-day; and it invites in¬ 
vestigation. 

There are certain questions which very natu¬ 
rally command the attention alike of the phi¬ 
losophers, psychologists, theologians, ethicists, 
epistemologists and eschatologists. They are: 
Whence am I? Where am Who am I.? 
What ought I to do.^ and What may I hope for.^^ 

The first question, “Whence am 1.^^ ” in¬ 
volves an explanation of the Evolution of the 
Cosmos and the Cosmic Ego. The second ques¬ 
tion, “ Where am I ? ” involves an explanation 
of the Descent of the Universe and Man, which 
is otherwise called Involution. The third 
question “ Who am I ? ” involves an explana¬ 
tion of the relation between the Cosmic Ego 
and the Individual Ego and the peculiarity of 
each of them. The fourth question, “ What 
ought I to do ? ” involves an explanation of the 
functions of the Intellect (Buddhi) and the 
Mind (Manas) as well as the Five Senses (Pan- 


Introduction. 


XIX 


cha-Indryas) and how they ought to be used. 
The fifth question, “What may I hope for.?” 
has two aspects: one of them is, “ What will be 
the future of a man who goes through trouble, 
labour and self-sacrifice in doing good to others 
disinterestedly and unostentatiously with the 
sole purpose of expiating the results of his 
Past Unmeritorious Deeds (Sanchita-Karma), 
without expecting to enjoy the fruits of the 
]\Ieritorious Deeds (Nish-Kamya-Karma).? ” 
The other is, “ What will be the future of a 
man, after death, who has not been thus actu¬ 
ated in his earthly life.? ” 

All the above-mentioned questions are satis¬ 
factorily answered by the Traditional Teach¬ 
ers. It is because of ignorance of the existence 
of this school and its teachings that some of 
the scholars in the West speak lightly of the 
Hindu-Aryan philosophy, for the reasons and 
the circumstances mentioned above, without 
giving any consideration to their attainments 
in other branches of science. A people who 
were proficient in the sciences of mathematics 
and logic as early, according to Bailly and 
others, as three thousand years before Christ, 
were not, I submit, likely to be so incompetent 
or careless as to bequeath a flimsy philosophy 
to posterity,—a philosophy that could be dis¬ 
credited by any critic. 


XX The Hindu-Aryan Theory. 

Mj aim at present is to give a comprehen¬ 
sive outline: (1) The Evolution of the Cosmos. 
(2) The Descent of the Universe and Man, 
otherwise known as Involution. (3) The As¬ 
cent of Man. (4) The Methods of Man’s 
Ascent. The Theory or Science of Raja-Yoga 
deals with the first three points, and the Art 
deals with the fourth. It may not be far amiss 
if I say that a Hindu Brahmin with the advan¬ 
tage of the Traditional Tuition is more likely 
to understand the subject and present it with 
greater ease and lucidity than others. I there¬ 
fore wish to place the subject before the think¬ 
ing world as I have learned it. This treatise 
is designed for students, and in order to make 
the subject clear and simple the dialogue form 
is adopted. 


A-U-M. 

THE EVOLUTION OF THE COSMOS 


AND 

THE DESCENT OF THE UNIVERSE 
AND MAN. 

CHAPTER I. 

The study of Man was the ambition of many 
a great intellect in ancient times in India, and 
even now every deep thinker finds the study 
most interesting and noble. The scientific inves¬ 
tigations and discoveries of the modern world 
have revealed many phenomena which excited 
the world; but in none of them is shown any true 
knowledge of the human soul, or of what it is 
composed, or whence it comes and whither it 
will go. Undoubtedly it is beyond the scope 
of all the exoteric sciences which deal with 
physical things, because the soul falls within 
the province of metaphysic. But, though 
the knowledge of material objects has very 
little to do with metaphysical things; yet, as 
the soul has for its abode the physical body, 
made up of material things, the knowledge of 
1 


2 The Hindu-Ary an Theory. 

tlie origin of these things must first be had 
before the soul can be comprehended. The first 
object of the study of the ancient Hindu- 
Aryans was, the construction and the arrange¬ 
ment of the Cosmos. Thus the comprehension 
of the Evolution of the Cosmos is the first step 
of the ladder leading us to the intimate and the 
sacred knowledge of the “ Self.” This order 
of studying Involution or the Descent of the 
Universe and Man is logical and convenient, and 
has been adopted by the ancient Hindu-Aryans, 
whose theories will presently be advanced. 

Q. I .—What are the various theories of the 
Cosmos and Man according to the Hindu-Ary¬ 
ans ? 

A .—There are three important theories pro¬ 
pounded by the leading teachers of the Hindu- 
Aryans, and they are as follows: 

The First Theory: “ That which gives birth 
to an effect is a different entity.” In other 
words, the Universe was created by the 
Supreme Being or God, and all objects 
are his creatures. This is called “ Aram- 
bha-Vad,” “ Dwaitam ” or Dualism. 

The Dwaitam of the Hindus, Zoroastrian¬ 
ism of the Parsees, Orthodox Christianity and 
Mohammedanism may be called Dualism. It 


The Evolution of the Cosmos. S 

was in this serene world of Dualism or Theism, 
devoid of all sectarian conceits, that beauty 
and sublimity w^ere uttered in the choicest lan¬ 
guage by the nations of the world. It was here 
that the Hindu devotees, in language inimitable 
and unparalleled, poured forth the noble senti¬ 
ments which express joy unutterable. The 
idea of these religions is, that the heavens 
above and the earth beneath are manifested in 
the infinite beauty of the Universe on every 
hand. The welling up of the feeling of friend¬ 
ship ; the devotion witnessed to by martrydom 
in heroic struggles, toils, travels, and battles 
for humanity and for right and liberty; piety 
and tenderness; charity and sympathy for 
man; the love that binds the husband and the 
wife together and thrills the mother bending 
over the cradle of her child, these,—all these 
things are simply little gleams and out-shin- 
ings of God, whispering to man through the 
book of two volumes, Man,—the microcosm, 
and the Universe,—the macrocosm. All truth 
is a part of this book of two volumes. 

It should be remembered here that whatever 
is illogical, incoherent and inconsistent is a 
misreading, misinterpretation and mistransla¬ 
tion of this mighty book of two volumes, and 
such things should be rejected. But here a 
question arises “ If God created all things, who 


4 


The Hindu-Ary an Theory. 


created God ? ” This is a logical question, and 
it should certainly be answered to the satisfac¬ 
tion of logicians. To a logician, whatever is 
true is a letter, a syllable, a phrase or a sen¬ 
tence of the writing of this great book of two 
volumes, which are the sources for the acquisi¬ 
tion of knowledge. In order to remove this 
logical objection a second theory was brought 
forward, which is as follows: 

The Second Theory: “ That which evolves an 
effect out of itself is one with it.” This 
means, that the Universe is the actual 
product of the Primal Cause or “ Para 
Brahman.” In other words, Para Brah¬ 
man or the All-Pervading Principle is 
transformed into the visible Universe, just 
as milk is transformed into curd. This 
theory is called “ Parinama Vad,” “ Vis- 
ishta-Adwaitam ” or Qualified Monism. 

If, according to the Second Theory, the All- 
Pervading Para Brahman were to be recog¬ 
nized both as “ Efficient Cause ” and ‘‘ Material 
Cause,” it would make the “ intelligence ” of 
the Individual Ego equally All-Pervading, be¬ 
cause it is practically one with it. “ Universal¬ 
ity ” or All-Pervading character would not 
then be the exclusive property of Para Brah- 


The Evolution of the Cosmos. 5 

man or God alone; but it would be the common 
property of God and Man. It is evident that 
man has no all-pervading character. There¬ 
fore this theory does not stand the rigid 
scrutiny of logic; and hence the third theory 
was brought forward as follows: 

The Third Theory: “That which gives rise to 
illusory phenomena in appearances, with¬ 
out itself undergoing any essential change 
is the ‘ Para Brahman ’ or the ‘ Efficient 
Cause.’ ” In other words, “ Para Brali- 
man ” or the “ Efficient Cause ” presents 
the Universe in itself, without itself un¬ 
dergoing any essential change, as illus¬ 
trated by the following analogy: 

As the sun radiates heat and light, so “ Para 
Brahman ” or the “ Efficient Cause ” radiates 
Cosmic Conscious Energy or Will (Aksharam) 
and Cosmic Matter (Mula Prakriti). These 
two energies are unborn and endless in Para 
Brahman or the Efficient Cause; therefore they 
are eternal and imperishable as the Efficient 
Cause or Para Brahman itself is, because they 
are one with it. At the time of Cosmic Activity 
(Chaitanya) this Cosmic Conscious Energy or 
Will (Aksharam) combines with the Cosmic 
Matter (Mula Prakriti) and works as Cosmic 


6 The Hindu-Aryan Theory. 

Ego (Iswara or Tri Murti). In constitution, 
this Cosmic Ego (Iswara) is All-Knowledge 
(Sarvajnan) ; He is “Real Being” (Sat); 
He is “Knower” (Chit); He is “Bliss” 
(Ananda). As He is not entangled in matter, 
He is holy and therefore He is free from pain; 
and in character He is “ Universal ” and All- 
Pervading. 

Now, to recapitulate, Para Brahman or the 
Efficient Cause manifests itself in three aspects 
thus: 

(1) Efficient Cause or God (Para 

Brahman). 

(2) Cosmic Conscious Energy or 

Will (Aksharam). 

(3) Cosmic Matter (Mula Prakriti). 

Therefore the first manifestation is “ Trin¬ 
ity ” in “Unity” (Tri Murti). The symbol 
of the Trinity (Tri Murti) is AUM, and it is 
pronounced as OM. “ A ” is the Symbol of 
the Efficient Cause or God (Para Brahman). 
“U” is the symbol of Cosmic Conscious En¬ 
ergy (Aksharam). “M” is the symbol of 
Cosmic Matter (Mula Prakriti). At the time 
of Cosmic Activity (Chaitanya) the Cosmic 
Conscious Energy (Aksharam) and the Cosmic 
Matter (Mula Prakriti) combine together and 


The Evolution of the Cosmos. 7 

form an Ego, and this Ego is called the Cosmic 
Ego—the Supreme Being (Iswara). This is 
the first Ego in the Cosmos and all other Egos 
are but His reflection. In the “ Trinity ” (Tri 
Murti) the Cosmic Conscious Energy (Ak- 
sharam) is one root of the “ Highest Self ” 
(Iswara). This theory is called “ Vivartha 
Vad,” “ Adwaitam ” or pure Monism. 

This theory has no logical flaw in it; and 
therefore it is accepted by all the finest logi¬ 
cians of the world; all our philosophical struc¬ 
ture is based upon this theory. Pure Monism 
is the foundation of the Hindu-Ary an phi¬ 
losophy. 

Q. II .—How does Differentiation take place? 

A .—When the Cosmic Activity (Chaitanya) 
springs from the Cosmic Ego (Iswara) it il¬ 
lumines the Cosmic Matter (Mula Prakriti) 
and this illumination caused the existence of 
the “Three States of Matter” called “Tri 
Guna”; namely, “Mental Matter” (Satva 
Guna), “Vital Sense Matter” (Rajo Guna), 
and “ Vital Matter ” (Tamo Guna) and they 
are in the atomic condition. 

The reflection of the Cosmic Ego (Iswara) 
upon the different states of matter has given 
rise to the whole of the Cosmos in different 
kingdoms and in varieties, just as varied reflec- 


8 


The Hindu-Ary an Theory. 


tions of one’s own face appear in different sorts 
of mirrors in different likenesses according to 
their characteristic peculiarities. It is on this 
account that the Cosmic Ego (Iswara) is said 
to be the Material Cause for the appearance of 
the Universe. It is clear now, I suppose, from 
what has been said above that Para Brahman 
or the Efficient Cause is different from the Cos¬ 
mic Ego (Iswara), Who is proved to be the 
Material Cause. Mark, the word “ God ” here 
is used in place of the “ Efficient Cause ” or 
“ Para Brahman ”; and the words “ Supreme 
Being ” are used to denote the “ Material 
Cause” or Cosmic Ego (Iswara). The trans¬ 
lators of the Bible do not strictly observe the 
distinctions in the use of these words. We shall 
now learn how each of the three states of mat¬ 
ter causes involution. 


First : The Outcome of the “ Mental Mat¬ 
ter ” (Satva Guna). 

The reflection of the Cosmic Ego or the Su¬ 
preme Being (Iswara) on Mental Matter 
(Satva Guna) caused an inherence of a por¬ 
tion of Himself in the same, as if within a 
veil, and this portion is called an Individual 
Ego (Jiva-Atma). This Individual Ego 


The Descent of the Universe and Man. 9 

(Jiva-Atma) inherits every property of the 
Cosmic Ego (Iswara), namely, (1) Para Brah¬ 
man, (2) a portion of the Cosmic Conscious 
Energy or Will (Aksharam), (3) Cosmic Mat¬ 
ter (Mula Prakriti). In this group of three, 
Para Brahman or the Efficient Cause is com¬ 
mon to both the Cosmic Ego (Iswara) and the 
Individual Ego (Jiva-Atma) ; the other two, 
in a combined state, were inherited by all In¬ 
dividual Egos (Jiva-Atma) from the Cosmic 
Ego (Iswara) directly. This inherited por¬ 
tion of the Cosmic Conscious Energy in the 
individualized existence or state is called “ Vrit- 
ti,” which I translate in English as “ Individual 
Conscious Energy ”; the inherited portion of 
the Cosmic Matter (Mula Prakriti) is called 
“ Karana Sarira,” which I translate in Englisli 
as “ Primordial Matter.” This is the first 
state of matter with which the Individual Con¬ 
scious Energy (Vritti) is enwrapped; and with 
this wrapper or veil in a combined state it is 
called an Individual Ego; and this was trans¬ 
planted, as it were, into the Mental Matter 
(Satva Guna), and therefore the translation 
“ Primordial Matter ” for “ Karana Sarira ” 
is nearer to the subject than any other trans¬ 
lation in English. This Individual Conscious 
Energy (Vritti) in its turn illumines the Men¬ 
tal Matter (Satva Guna) through its veil. 


10 


The Hindu-Aryan Theory, 

“ Primordial Matter ” (Karana Sarira) ; and 
this illumination causes the existence of the 
“ Intellect ” (Buddhi) and the “ Mind ” 
(Manas). These two principles of this Mental 
Matter (Satva Guna) are invisible as the 
Primordial Matter is, although they differ in 
constitution from the Primordial Matter (Kar¬ 
ana Sarira) as will be learned later on. 

Note: It will not be quite out of place to 
remark here, that the differentiation of the ‘‘ In¬ 
tellect ” (Buddhi) and the “ Mind ” (Manas) 
takes place after the manifestation of the In¬ 
dividual Ego (Jiva-Atma) ; therefore these 
two principles “ Intellect ” and “ Mind ” fall 
under the Involution of the Individual Ego and 
not under the Evolution of the Cosmic Ego. 
Cosmic Ego has no “ Intellect ” and “ Mind ” 
in individualized state, as Individual Ego has. 
If Cosmic Ego were to have an individualized 
“ Intellect ” and Mind,” He would be consid¬ 
ered as a Large Man subject to the vicissitudes 
of birth and death, and would be a limited be¬ 
ing and not “ Universal.” Therefore, there 
is no such thing as “ universal mind or universal 
intellect ” as some uninstructed persons preach 
and write such illogical doctrine. If it were so, 
the “ Law of Deeds ” (Karma) and “ Atone¬ 
ment ” (Moksha) would become meaningless. 
Such illogical doctrine was never taught by the 


The Descent of the Universe and Man. 11 


ancient Hindu-Aryans. As is below, so is not 
above. 


Second : The Outcome of the “ Vital Sense 
Matter” (Rajo-Guna). 

The reflection of the Cosmic Ego (Iswara) 
on the ‘‘ Vital Sense Matter ” (Rajo-Guna) 
caused the existence of the “ Five Vital Sense 
Forces” (Pancha Prana), namely, “Prana,” 
“ Apana,” “ Vyana,” “ Udana ” and “ Sa- 
mana.” These are the vital sense principles or 
the vehicles that convey sensations to the Mind 
(Manas) and the Intellect (Buddhi). These 
“ Five Vital Sense Forces ” (Pancha Prana) 
are the seats of “Ignorance” (Avidya), joint¬ 
ly and severally; and they are instrumental in 
the governing of our bodies in their various 
aspects. We shall speak again about these 
“ Five Vital Sense Forces ” (Pancha Prana) 
when we speak about the different bodies under 
their respective headings, in their respective 
aspects, in the next chapter. 


Third : The Outcome of the “ Vital Mat¬ 
ter ” (Tamo-Guna). 

The reflection of the Cosmic Ego (Iswara) 
on the “ Vital Matter ” (Tamo-Guna) caused 


12 


The Hindu-Aryan Theory. 


the existence of two forces, namely: the 
“ Transforming Force ” (Vikshepa-Sakti) and 
the “Delusive Force” (Avarana-Sakti). The 
Transforming Force (Vikshepa-Sakti) causes 
the existence of the “ Five Vital Elements ” 
(Pancha Bhuta) in the following wise: the 
Transforming Force (Vikshepa-Sakti) itself 
causes the existence of “ Akasa ”; Akasa causes 
the existence of “ Vayu ”; Vayu causes the ex¬ 
istence of “ Tejas ”; Tejas causes the existence 
of “ Apu ”; and Apu causes the existence of 
“ Prithivi.” Each of these “ Elements ” 
(Bhuta) is invisible in an uncombined state; 
a combination of any two or three or four is 
also invisible; and even the combination of all 
the five under certain conditions is invisible. All 
the objects which we see are the combination of 
these “ Five Vital Elements ” (Pancha Bhuta). 
I could not find equivalents in English to these 
terms as the literal translation would be mis¬ 
leading. Literally, Prithivi means earth; Apu 
means water; Tejas means light, heat or fire; 
Vayu means wind or air; Akasa means ether or 
space. But these terms mean things which arc 
not akin to earth, water, fire, wind, or ether. 
These Vital Elements in the uncombined state 
belong to the invisible world. It will therefore 
be quite wrong if one says that these represent 
the essential principles of those things, just as 


The Descent of the Universe and Man. 13 

I have already remarked in the introduction 
of this book that the word “ Tri Guna ” was 
literally translated as “ three qualities,” whicli 
translation muddled the meaning of the whole 
philosophy. These “ Elements ” are the units 
of different “ states ” and different “ qualities ” 
of matter; when combined under different for¬ 
mulas they produce different results, just as 
when “ hydrogen ” and “ oxygen ” mixed to¬ 
gether in certain proportions produce water. 
According to the Hindu-Aryan science every 
“ Element ” (Bhuta) of the modern chemists 
is a combination of these Five Vital Elements 
(Pancha Bhuta) ; even the gas “ hydrogen ” is a 
combination of these Five Vital Elements (Pan¬ 
cha Bhuta). I may say in this connection that 
what is Positive Ion in the Electron Theory is 
Akasa in the Hindu-Aryan science of Psychol¬ 
ogy. The other four may stand for the Nega¬ 
tive Ions of different qualities and characters. 
These terms of the Electron Theory are cited 
here to give better idea of the “ Five Vital Ele¬ 
ments ” (Pancha Bhuta) ; but they are not the 
identical things. The Element “ Akasa ” is the 
foundation upon which any or all the other 
four are based; and therefore there can be no 
combination of a group of other atoms in any 
state without “ Akasa.” 

The Transforming Force (Vikshepa-Sakti) 


14 The Hindu-Aryan Theory. 

exists in four different aspects, namely, (1) 
as “Serpentine Force” (Kundali Sakti), (2) 
“Integrating Force” (Avahana Sakti), (3) 
“Disintegrating Force” (Visarjana Sakti), 
and (4) “Illusory Force” (Maya). The func¬ 
tions of these forces are as follows: 

(1) The functions of the “ Serpentine 
Force ” (Kundali Sakti) are to keep the In¬ 
dividual Ego (Jiva-Atma), the Intellect 
(Buddhi), the Mind (Manas), and the “Five 
Vital Sense Forces ” (Pancha Prana) intact, 
coiled up or ensnared, as it Avere, so as to 
form an entity; besides this, it acts as both the 
“ Positive ” and “ Negative ” poles of the en¬ 
tity. Again, these are the materials which 
clothe the “ Five Vital Sense Forces ” (Pancha 
Prana) and so enable them to evolve into 
Special Senses and the Organs of Senses 
(Karma-Indryas). 

(2) The functions of the “ Integrating 
Force ” (Avahana Sakti) are to cause a thing 
to grow and appear as a whole; for example, 
a flower becomes a fruit. In this process, it is 
found that there is addition to the bulk, change 
in colour, increase in weight, expansion in di¬ 
mension and finally the gravitative adjustment. 

(3) The functions of the “Disintegrating 
Force” (Visarjana Sakti) are to eliminate ex¬ 
cessive materials according to given circum- 


The Descent of the Universe and Man. 15 

stances, that is, cither to sustain a thing as 
long as possible, or, to cause a disappearance 
of a thing. For example, gradual wasting 
away of a solid body or evaporating of a 
liquid, etc. 

(4) The functions of the “ Illusory Force ” 
(Maya) are to show one thing for another, just 
as a piece of rope appears as a snake in the 
twilight, or a mirage appears like water in the 
sunshine, or a shell appears like silver, etc., 
etc. Similarly, this Illusory Force (Maya) 
keeps the “ Real ” hidden and shows the ‘‘ Un¬ 
real ” for the perception of the senses. In 
other words, it conceals the cause and shows the 
effect. ' -r 

The process of the Involution of the differ¬ 
ent states of matter is that the Individual Ego 
(Jiva-Atma) illumines the “ Mental Matter ” 
(Satva Guna) and this illumination causes the 
existence of the intellect (Buddhi) and the 
iMind (Manas). The “Five Vital Sense 
Forces ” (Pancha Prana of Rajo-Guna) con¬ 
jointly with the “ Serpentine Force ” (Kun- 
dali Sakti) shine upon the Mind (Manas) with 
their full force to such an extent that the Mind 
(Manas) cannot do without them. In other 
words, the Mind is ensnared by the Sense 
Forces and the “ Serpentine Force,” or the 
Mind has become subservient to them. The 



16 The Hindu-Ary an Theory, 

Intellect (Buddhi) is the spectator of all the 
doings of the Sense Forces, and the Mind which 
is led by the Sense Forces. The Intellect 
(Buddhi) also enjoys the use of the “ Five 
Sense Forces ” in all their involuted states, but 
indirectly; and it is not entangled in their 
clutches as is the case with the Mind (Manas). 
All these principles as a group are entrapped 
by the “Serpentine Force” (Kundali Sakti) 
as before remarked, and the whole forms a 
perfect unembodied entity. This entity is 
technically called “ Ignorant Entity ” (Pra- 
Ajnan), because it is rolling on in the Cosmic 
Waves in a sort of imbecile state. This “ Ig¬ 
norant Entity ” (Pra-Ajnan) is invisible to the 
present state of our consciousness because each 
and every one of the principles forming it is 
severally invisible and therefore they are jointly 
also invisible. 

It is estimated by the modern scientists that 
no living organism contains less than a hun¬ 
dred million molecules. One can perceive the 
presence of unorganized matter which may 
hardly contain fifty thousand molecules. These 
are the smallest objects that can be seen with 
the aid of the most recent and most powerful 
optical devices. The motes floating in the sun¬ 
beam would be quite invisible, if it were not 
for the diffraction of light. If the object is 


The Descent of the Universe and Man. 17 

smaller than the limits mentioned above, or 
smaller than in diameter, it 

is invisible under the most modern and the most 
powerful microscope on account of diffraction 
of light. A smaller object than that when 
viewed by light transmitted along the axis of 
the most powerful microscope bends the light, 
and this bending is sufficient to cause the light 
to re-enter the eye, and therefore the object is 
not seen; and this makes us think that the ob¬ 
ject is not in existence on the expected spot. 
The states of matter with which we are con¬ 
cerned now are much finer than a molecule, and 
therefore it is no wonder that they are not 
visible. 

This invisible ‘‘ Ignorant Entity ” (Pra- 
Ajnan) in its unembodied state moves on in the 
Cosmic Waves experiencing the results of the 
Past Life, awaiting the time of re-birth. When 
the time for re-birth approaches to an “ Igno¬ 
rant Entity ” (Pra-Ajnan), the Intellect (Bud- 
dhi) reminds the Mind (Manas) of it and stim¬ 
ulates its comrades—the Five Sense Forces 
(Pancha-Indryas), and in turn the leader of the 
Sense Forces “ Vyana ” stimulates the “ Prana,” 
the “ Positive ” and the “ Udana,” the “ Nega¬ 
tive.” Now the Ignorant Entity (Pra-Aj¬ 
nan), being brightened up, is on its way to 
meet its future parents. On meeting them it 



18 


The Hindu-Aryan Theory. 


joins its positive pole to the mother’s organ and 
the negative pole to the father’s organ, and the 
coition of the parents develops the “ Life Sus¬ 
taining Elements ” (Prana-Maya) within it, 
and at the end of the coition, the Ignorant En¬ 
tity (Pra-Ajnan), with its newly acquired 
“ Life Sustaining Elements ” (Prana-Maya) 
is enveloped by the ovum first and then by the 
aura seminalis, if it is destined to be a male; 
and if it is destined to be a female, the reverse 
is the case. During the time of infusing the 
“Life Sustaining Elements” (Prana-Maya), 
the Integrating Force (Avahana Sakti) of both 
the parents is at work; and from the moment 
the conception has taken place, the Integrating 
Force (Avahana Sakti) both of the mother and 
the foetus is at work till after the delivery. 
The birthplace and the circumstances of the 
parents of the Ignorant Entity (Pra-Ajnan) 
are determined by the results of the Deeds of 
the latter’s Past Life (Sanchita Karma). The 
Law of Deeds (Karma) has no mercy and it 
impartially governs. This Ignorant Entity 
(Pra-Ajnan) is subject to death and re-birth 
over and over again until the Individual Ego 
(Jiva-Atma) attains knowledge to “ Atone¬ 
ment ” (Mukti or Moksha). Until that time 
comes the Entity is destined to suffer pain. 

Q. III .—It has been said that the Illusory 


The Descent of the Universe and Man. 19 

Force (Maya) conceals the “ Cause.” If the 
“ Cause ” is concealed, how can the effect ap¬ 
pear, which we evidently perceive and enjoy.? 

A .—The “ Cause ” exists in the Universe in 
a divided state, as Cosmic Ego (Iswara) and 
the Individual Ego (Jiva-Atma). The former 
is the master of all the states of matter, and 
the latter is entangled in the different states 
of matter and his perceptions are from behind 
screens; and therefore you cannot perceive the 
Real from the Unreal as the states of con¬ 
sciousness differ for the perception of the dif¬ 
ferent states of matter. This is what we meant 
by saying “ concealment,” etc., etc. 

Q. IV .—From what has been said already, 
it is to be understood that the Transforming 
Force (Vikshepa Sakti) helps one towards the 
attainment of knowledge to “ Atonement ” 
(Mukti or Moksha). Again, it is also said that 
one of its aspects is Illusory (Maya). Will 
not the “ Atonement ” (Mukti or Moksha) ob¬ 
tained through its help, be also an Illusion 
(Maya) ? 

A. —No. It is not an Illusion. Suppose, 
for instance, that in your dream a lion or a ser¬ 
pent appears, and the shock wakes you up. 
The dream is an illusion no doubt; but the 
waking up is not an illusion; it is a reality. 
Similarly, the knowledge to “ atonement ” ob- 


20 


The Hindu-Ary an Theory. 

tained by the help of the Illusory Force (Maya) 
of the Transforming Force (Vikshepa Sakti) 
is real. 

Q. V .—Some mention has been made of the 
results of the Deeds of the Past Life (Sanchita 
Karma) in connection with the birthplace and 
the circumstances of the future parents of the 
Ignorant Entity (Pra-Ajnan). What are 
their effects in the present life.'’ 

A .—The results of the Deeds of the Past 
Life (Sanchita Karma) cause the following ob¬ 
stacles to one’s progress towards attaining the 
knowledge to “ Atonement ” (Mukti) ; and one 
has to get rid of each and every one of them by 
making many sacrifices and by hard labour; 
and they are as follows: 

(1) The results of the unmeritorious deeds 
of the Past Life (Sanchita Karma) cause one to 
forget or ignore one’s own Ego (Jiva-Atma). 
To have any notion of one’s own Ego and its 
relation to the Cosmic Ego, one has to learn the 
theories of the Evolution of the Cosmos and the 
Involution of the Universe and Man. 

(2) The sufferings from pain in this life are 
proportionate to the unmeritorious deeds per¬ 
formed in one’s Past Life. In order to obtain 
a happy life in the future one has to perform 
many meritorious deeds. The results of these 
meritorious deeds help one to work with great 


The Descent of the Universe and Man. 21 

ease in the higher sphere, just as plenty of 
water helps the movement of a fish. 

(3) Forgetfulness (Vritti Ajnan) which is 
characteristic of the Mind (Manas), and the 
Ignorance (Avidya) which is the characteristic 
of the “ Five Vital Sense Forces ” (Pancha 
Prana), cause one to lose the knowledge of 
one’s own Individual Ego (Jiva-Atma), and 
its relation to the Cosmic Ego (Parama-Atma 
or Iswara). This results in repeated births 
and deaths. In order to avoid these horrible 
pains (Duhkha-Nivartti) one must have direct 
cognition (Aparoksha-Jnan or Aparoksha- 
Anubhuti) of one’s own Individual Ego and its 
relation to the Cosmic Ego, which alone releases 
one from the fetters of the world; in other 
words, frees one from the pain of repeated 
births and deaths, and enables one to enjoy 
“Eternal Happiness” (Brahma-Ananda). 

Q. VI .—It is said above that the perform¬ 
ance of the meritorious deeds with unselfish 
motive helps one to work with great ease in the 
higher sphere; how does it benefit one to be on 
the higher sphere.? 

A .—By doing meritorious deeds with unsel¬ 
fish motive, one prepares the way to learn the 
secrets of the Transforming Force (Vikshepa 
Sakti). The first secret to be learned is, how 
the “ Serpentine Force” (Kundali Sakti) helps 


The Hindu-Aryan Theory. 


22 

the “ Vital Sense Forces ” (Pranas) to tempt 
the Mind (Manas) ; the second is the pro¬ 
cess of Integration (Avahana Sakti) ; the third 
is the process of Disintegration (Visarjana 
Sakti) ; and the fourth is the Illusory process 
(Maya) of the Transforming Force (Vikshepa 
Sakti). After one has learned these processes 
one can perform many meritorious deeds more 
easily and in a shorter time than can otherwise 
be accomplished. When this faculty is ac¬ 
quired, one becomes able to read the records of 
one’s own previous life and that of the others 
also. In this case the process of Disintegra¬ 
tion (Visarjana Sakti) is to be applied. It is 
to be understood that the record is made, on 
“ Akasa ”—the paper, “ Vayu ” the ink, “ Te- 
jas ” the Sense Forces—the pen and the Mind 
which is the writer, as it were. To read this, 
one has to learn the process of Disintegration 
(Visarjanam), and by that art one has to dis¬ 
integrate the other matters which screen the 
record, and the record is clearly read. This 
can be done by the person who succeeds in in¬ 
voking his Ecstatic State (Turya-Avasta). 
We shall speak about this in detail in the ap¬ 
propriate place later on. 

Q. VIT .—What is then the ‘‘ Delusive 
Force” (Avarana Sakti)? 

A .—Tlie Delusive Force (Avarana Sakti) is 


The Descent of the Universe and Man. 23 

an imaginary Force. It denies the existence 
of anything that is not perceptible to our 
senses. 

The following analogy may help the reader 
better to understand and retain the points in 
memory ; we do not, however, suggest that it is a 
perfect one: Ten men attempt to cross the river 
in a boat, and in the middle of the stream the 
boat is capsized and all of them are forced to 
swim over to reach the other side of the stream. 
On reaching the shore one of them counts his 
companions and finds nine. Not realizing that 
he is the tenth, he stands perplexed, question¬ 
ing himself, whether or not the tenth man is 
here. If he were here, must he not be seen here? 
(1) This questioning is due to the action of 
the “Delusive Force” (Avarana Sakti). (2) 
Weeping for the fancied loss of the tenth man 
is the work of “ Transforming Force ” (Vik- 
shepa Sakti). (3) A passer-by counts the men 
and finds all ten of them and makes them under¬ 
stand; this is “Theoretical Knowledge” (Pa- 
roksha Jnan). (4) One of them counts them 
all, for his own satisfaction, and verifies the 
truth of the statement made by the passer-by. 
This is “ Direct Cognition ” or “ Practical 
Knowledge” (Aparoksha-Jnan). (5) Disap¬ 
pearance of the Weeping Mood is the “Free¬ 
dom from Pain ” (Duhkha Nivarti). 


THE ASCENT OF MAN 


OR 

PANCHA-KOSA OF MAN. 

CHAPTER H. 

Q. P///.—What is Kosa? 

A .—Kosa means matter in any form.or state. 

Q. IX .—What are the ‘‘ Five States of Mat¬ 
ter ” (Pancha-Kosa) ? 

A .—A human body is divided into “ Five 
Aspects of Matter,” thus: 

(1) The Physical Body (Ana-Maya-Kosa 
or Sthula-Sarira). 

(2) The Life Sustaining Body (Prana- 
Maya-Kosa or Sukshma-Sarira or Linga-Sa- 
rira). 

(3) The Mind (Manas or Mano-Maya- 
Kosa). 

(4) The Intellect (Buddhi or Vijnana- 
Maya-Kosa). 

(5) The Bliss (Ananda-Maya-Kosa). 

Q. X .—What is the Physical Body (Ana- 
May a-Kosa or Sthula-Sarira) ? 

A .—The physical body is made up of blood, 
bones, flesh, muscles, etc., etc., and there are 
24 


The Ascent of Man. ^5 

organs in it. The various organs and the 
regions of the body may be conveniently classi¬ 
fied into five groups to serve the present pur¬ 
pose, as follows: 

The First Group: The Brain, the Organs of 
Sense, the Nervous System, the IVIuscular, 
the Bony and the Cutaneous Systems. 

The Second Group: The Heart including the 
Circulatory System and the Involuntary 
Nervous System. 

The Third Group: The Lungs, the Voluntary 
Nervous System and the Throat. 

The Fourth Group: The Digestive and the 
Absorptive Systems, the Liver, the Spleen, 
the Kidneys, etc., etc. 

The Fifth Group: The Excretory Organs, the 
Generative Organs, and Sexual Organs in¬ 
cluding the Bladder. 

The “ Five Vital Sense Forces ” (Pancha- 
Prana) occupy different regions of the body; 
and the following verse gives the approximate 
idea of their places: 

“ Hridi Pranah 
“ Guday Apanah 
“ Samano Nabhimandalay 
“ Udana Kanthadesasthaha 
Vyana Sarvasariragaha.” 


^6 The Hindu-Ary an Theory. 

Of these “Five Vital Sense Forces” (Pan- 
cha-Prana), the “ Vyana ” has the control over 
the whole body in general, and in particular over 
the Brain and the Organs of the “ Five Special 
Senses,” and therefore it is called the leader 
among them. The “ Prana ” has control over 
the Heart and the Circulatory System as well 
as of tlie Involuntary Nervous System; and 
therefore it is called tlie “ Positive Pole ” of the 
body. The “ Udana ” has control OA^er the 
Throat, the Lungs and the Voluntary Nervous 
System; and therefore it is called the “ Nega¬ 
tive Pole ” of the body. The “ Samana ” keeps 
all the organs in and around the region of the 
abdomen in equilibrium; and therefore it is 
called the Organizer or the Accumulator in the 
body. The “ Apana ” is the general sentinel of 
the body, and adjusts the action of the Excre¬ 
tory, the Generative, and the Sexual Organs. 

I 

Phenomena Connected with the Physical Body. 

A normal man is called “ Viswan.” He 
breathes sixteen times per minute. His pulse 
beats seventy to seventy-five times per minute. 
Expansion during inspiration, and contraction 
during expiration of the lungs are common 
occurrences noticeable by all intelligent people. 
By measuring the expansion and the contrac- 



The Ascent of Man, 


27 


tion of the chest the average strength of a per¬ 
son can be estimated; and the following table 
will give an approximate idea of the same: 


The power of the 
inspiratory muscles. 

States. 

The power of the 
expiratory muscles. 

1.5 Inches 

Weak 

2.0 Inches 

2.0 

Ordinary 

2.5 

2.5 

Strong 

3.5 

3.5 

Very strong 

4.5 

4.5 

Remarkable 

5.5 

5.5 

Very remarkable 

7.0 

6.0 

Extraordinary 

8.5 

7.0 

Very extraordinary 

10.0 


Another noticeable peculiarity in breathing 
is that a person in normal health commences to 
breathe through the right nostril from 6 o’clock 
in the morning and continues breathing through 
the same till 7.30 a.m. This is called “ Surya- 
Kala ” or the “Sun Aspect.” From 7.30 a.m. 
to 9 A.M. the person breathes by the left nos¬ 
tril ; this is called “ Chandra-Kala ” or the 
“ Moon Aspect.” Some changes occur when 
each of these Kalas is going on, as follows: For 
the first fifteen minutes the breath creeps out 
by the lower part of the nostril; for the second 
fifteen minutes it creeps out by the upper part 
of the nostril; for the third fifteen minutes it 
creeps out by the inner part of the nostril; for 












28 


The Hindu-Ary an Theory. 


the fourth fifteen minutes it creeps out by the 
outer part of the nostril; for the fifth fifteen 
minutes it creeps out by the very centre of the 
nostril; and for the sixth fifteen minutes it 
creeps out by both the nostrils. These subdivi¬ 
sions are called “ Prithivi-Antar-Kala,” “ Apu- 
Antar-Kala,” “ Tejas-Antar-Kala,” “ Vayu- 
Antar-Kala,” “ Akasa-Antar-Kala ” and “Shun- 
ya-Kala,” respectively. In this manner all the 
time the breathing is going on. The observa¬ 
tion of these changes in the breath led to the 
knowledge of the existence of the Life Sustain¬ 
ing Body. 

A “ Viswan ” ought to be a perfect master 
of the theories of the Science of Raj a-Yoga. 
Physical fitness is necessary to the practice of 
the Art of Raja-Yoga and if a “ Viswan ” is in 
want of it, he is ordered to regulate diet and 
exercise according to the individual require¬ 
ments. If he be not physically fitted to prac¬ 
tice he engages himself in teaching others the 
theories he has learned, and thereby stores up 
good deeds for the use of his future life. 

Q. XI .—What is the “ Life Sustaining 
Body ” (Prana-Maya-Kosa) ? 

A .—The “ Life Sustaining Body ” (Prana- 
Maya-Kosa) is blended with the physical body, 
just as butter is emulsified in fresh milk. It 
pervades the whole physical body particle by 


The Ascent of Man. 


29 


particle without any break. It is invisible in 
the normal state of health of a person. There 
are normalities, sub-normalities, abnormalities 
and super-normalities to be found in men and 
women. These different conditions may be illus¬ 
trated thus: When a man’s hearing power is 
lessened owing to cold or any other cause he 
does not hear easily, because the drum in the 
ear becomes insensitive and leaves the action 
of hearing incomplete. The rationale of this 
is that the “ Life Sustaining Body ” (Prana- 
May a-Kosa) has not interpenetrated that re¬ 
gion on account of the physical derangement 
in that part of the body, and therefore it is 
unable to carry out its functions in that re¬ 
gion ; this is what is meant by sub-normality. 
Abnormality may be illustrated by considering 
the condition of a man in a semi-delirious state: 
he is able to hear a low whisper uttered at a 
distance which is not possible to a man of nor¬ 
mal health; this abnormal power to hear a 
greater distance is due to a peculiar condition 
of the “ Life Sustaining Body ” (Prana-Maya- 
Kosa) in the organ of hearing. This prevail¬ 
ing state of his health, or his unsettled and 
fluctuating condition is called abnormality. 
Super-Normality is gained by the practice of 
the Art of Raja-Yoga, as taught by the Hindu- 
Ary ans. 


30 The Hindu-Aryan Theory. 

The “ Life Sustaining Body ” (Prana- 
]\Iaya-Kosa) is separable from the Physical 
Body (Ana-Maya-Kosa) by the practice of the 
Art of Raj a-Yoga. When it is so separated, 
it vibrates super-normally at the calls of the 
“ Five Special Sense Forces ” (Pancha-Indry- 
as ). It can hear distant sounds very dis¬ 
tinctly, and see distant objects quite clearly, 
independent of the temporary disorder of the 
physical organs of sense, as its equilibrium can 
be maintained, because the constitution of this 
state of matter is fine and flexible so that it 
can be adjusted very easily at the will of the 
practising student. It is not gaseous, as it 
may become diluted with the gases in the at¬ 
mosphere. The neophyte, during the course of 
his practice, experiences abnormalities in the 
very beginning, and then gradually super¬ 
normalities. This “ Life Sustaining Body ” 
(Prana-Maya-Kosa) when so separated looks 
like a misty mass in the beginning without any 
distinct shape; but as the student advances 
gradually he is able to give shape to this mass, 
either his own likeness or any other likeness he 
may choose. Its natural appearance is of phos¬ 
phorescent character. This body can be con¬ 
tracted and expanded at the will of the student. 
When it is thus expanded and a shape given 
to it, it is called ‘‘ Sukshma-Sarira,” meaning 


31 


The Ascent of Man. 

‘‘ Light Body,” and in its contracted state it 
is called “ Linga-Sarira,” meaning “ Breeding 
Body.” It is in this body that the “ Five Special 
Sense Forces ” (Pancha-Indryas) are vibrated 
super-normally, and they operate powerfully. 
When this body is within the physical body, the 
“Five Special Sense Forces” work the organs 
of sense in the physical body through the “ Life 
Sustaining Body ” (Prana-Maya-Kosa) if they 
are in a normal or workable condition; and 
when this “ Life Sustaining Body ” (Prana- 
I\Iaya-Kosa) is out of the physical body, the 
“ Five Special Sense Forces ” (Pancha-In¬ 
dryas) work the special organs of the “ Life 
Sustaining Body” (Prana-Maya-Kosa), which 
is much more sensitive than the physical body, 
and carry out the work sooner and more effec¬ 
tively according to the dictates of the IMind 
(Manas). If the physical organs are not in a 
workable condition it is the business of the 
Transforming Force (Vikshepa-Sakti) to put 
them in workable order; but the Transforming 
Force (Vikshepa-Sakti) sometimes fails to do 
so, even after some help is given. 

Though a separation can be brought about 
between the “ Life Sustaining Body ” (Prana- 
Maya-Kosa) and the physical body (Sthula- 
Sarira) yet there remains a connection just as 
there exists a connection between an electric 


S2 The Hindu-Aryan Theory, 

battery and a coil for the working qf the coil. 
As there are two poles to an electric battery to 
connect with the two poles of the coil, so there 
are two poles in the “ Life Sustaining Body ” 
(Prana-Maya-Kosa), namely, the “ Prana ” the 
positive, and the “ Udana ” the negative, and 
the former is connected with the Involuntary 
Nerves and the latter with the Voluntary Nerves 
in the physical body (Sthula-Sarira). “ Sa- 
mana ” acts as the accumulator of energy in 
the “ Life Sustaining Body ” (Prana-Maya- 
Kosa), which function is performed in the phys¬ 
ical body (Sthula-Sarira) by several organs. 
“ Apana ” as the sentinel of the bodies is in 
communication with the “ Life Sustaining 
Body ” (Prana-Maya-Kosa) and the physical 
body (Sthula-Sarira) for the maintenance of 
the latter. When the “ Life Sustaining Body ” 
(Prana-Maya-Kosa) is working outside of the 
physical body (Sthula-Sarira) the “ Samana ” 
is all the time imparting a feeble current of 
energy to the physical body through the force 
“ Apana.” The “ Vyana ” the leader of the 
“ Five Vital Sense Forces ” (Pancha-Prana) 
avails itself of the energy supplied by the “ Sa¬ 
mana ” to carry out the will of the INIind 
(Manas). But in course of time the sur¬ 
charged accumulator “ Samana ” becomes near¬ 
ly exhausted; and the “ Life Sustaining Body ” 


The Ascent of Man. 


S3 


(Prana-Maya-Kosa) has to return to the physi¬ 
cal body (Sthula-Sarira) for the restoration of 
energy by food and drink. 

A man who is master of the art of sepa¬ 
rating his “ Life Sustaining Body ” 
(Prana-Maya-Kosa) from his physical body 
(Sthula-Sarira) is called a “ Man of Splendor ” 
(Taijasan). A“ Man of Splendor ” (Taijasan) 
could remain in his “ Life Sustaining Body ” 
(Prana-Maya-Kosa) separated from the physi¬ 
cal body (Sthula-Sarira) from a few hours to 
forty-five days according to the state of his 
practice. When a “ Man of Splendor ” (Tai¬ 
jasan) is at work with his “Life Sustaining 
Body ” alone, in a far away region, he can use 
any other physical body as a medium if he 
wishes to perform any physical work on the 
spot. This “ Man of Splendor ” (Tai jasan) is 
in a position to make any physical body a 
medium by suppressing the owner’s entity and 
by entering into it temporarily; or he can 
make or induce any body to carry out the work 
according to his dictates. This “ ]\Ian of 
Splendor ” (Taijasan) with his “ Life Sustain¬ 
ing Body ” (Prana-Maya-Kosa) can travel 
long distances in a shorter time than with his 
physical body, and therefore he can do much 
more work than a “ Normal Man” (Vishwan) 
can do at a given time. This “ Life Sustain- 


34 The Hindu-Ary an Theory. 

ing Body ” (Prana-Maya-Kosa) is subject to 
danger in thunder storms, and therefore the 
students do not practice in the rainy and the 
stormy seasons. This “ Man of Splendor ” 
(Taijasan) cannot travel outside of the earth’s 
atmosphere, and his powers are limited; and he 
is subject to death and birth as is the case with 
others. This “ Life Sustaining Body ” (Prana- 
Maya-Kosa) is a better field for the “ Five Vi¬ 
tal Sense Forces ” (Pancha-Prana) as they have 
not got the organs to work with as is the case in 
the physical body. This “ Life Sustaining 
Body ” (Prana-Maya-Kosa) has an important 
part to play during the life time of a person, 
and such a body is not seen in the field of vision 
under the most powerful modern optical instru¬ 
ments. 

According to the modem “ Atomic Theory,” 
every substance is formed of minute particles 
called “ molecules ” which are constantly swing¬ 
ing through definite orbits, and are separated 
by large spaces, relatively speaking. A com¬ 
bination of two or more atoms makes one mole¬ 
cule. According to the “ Electron Theory,” 
an atom consists of a certain number of Nega¬ 
tive Electrons fioating or suspended in a sphere 
of Positive Electron. The atomic weight of 
the different chemical elements depends upon 
the number of Electrons to the Atom. The 


The Ascent of Man, 


35 


lightest element known to the modern chemists 
is hydrogen, which has about five hundred Elec¬ 
trons to the Atom, its atomic weight being one; 
radium, the heaviest element, has an atomic 
weight of two hundred and twenty-five. 

Siedentopf and Szigmondy have constructed 
a microscope on the principles of lateral illu¬ 
mination, founded on observation of the motes 
floating in a sunbeam, which would be quite in¬ 
visible but for the diffraction. By means of 
this microscope objects of only a millionth part 
of an inch in diameter have been perceived, or 
rather, diffractive signs of their presence have 
been indicated in the field of vision. When we 
perceive an object surrounded by rings, we un¬ 
derstand that we arc dealing with a very min¬ 
ute body. The world revealed by this “ ultra¬ 
microscope ” is not a living world; the in¬ 
ventors of this ultra-microscope used the in¬ 
strument for determining the weight of the 
particles of gold contained in a colloid solu¬ 
tion. 

The recently discovered ‘‘ Electron Theory ” 
has greatly amplified the ideas of matter, 
physically and physiologically speaking. It 
teaches that all forms of matter arc composed 
of Positive and Negative electricity and noth¬ 
ing else. There are some indications for fur¬ 
ther progress, just as distant smoke indicates 


36 


The Hindu-Ary an Theory. 

a fire which may lead to the Hindu-Ary an 
“ Panchi-Karanam.” It was recently observed 
by the scientists that a living human body of¬ 
fers resistance to electric waves, but the dead 
human body does not offer resistance, and 
allows it to pass through. This, then, means 
that a living human body is full of electricity 
and the dead human body is not. There is 
another indication which is as follows:—The 
German Prof. R. Blondlot in his book on “ N- 
Ray ” says: “ If one proposes only to ascertain 
the production of the N-Ray in given circum¬ 
stances, a phosphorescent screen made as fol¬ 
lows, may be used with advantage; some pow¬ 
dered calcium sulphide is mixed with collodium, 
diluted with ether, so as to form a thin paste; 
then with a water-colour brush, drops of this 
paste are painted on blackened cardboard, so 
as to produce stains several millimeters in di¬ 
ameter, close to each other. The screen then 
presents the aspect of a spotted fabric. If, 
after being exposed to light, it is examined in 
a dark room and in perfect silence, some of the 
spots will appear less luminous than the others. 
Usually, some will not seem to be sharply sepa¬ 
rated from their neighbours, that will form 
a confused nebula less visible than the rest. 
When one speaks loud or whistles, or if a knife 
or a slightly bent stick, or the clenched fist 


The Ascent of Man. 


37 


etc., be brought near the cardboard, all the 
spots will become distinct and more luminous; 
the nebula resolves itself. When the Rays are 
suppressed, the screen resumes its former as¬ 
pect.” From the foregoing experiment it is 
clear that any strain in a human body such as 
loud speaking or whistling or showing the 
clenched fist near the spots on cardboard 
makes the spots very visible in a dark room or 
a relatively dark room. It is deducible from 
these facts that a living human body contains 
some glowing property, and that can be ex¬ 
cited by some sort of strain, and in that glow 
one can see some objects. This is one of the 
properties of the “ Life Sustaining Body ” 
(Prana-Maya-Kosa), as has already been re¬ 
marked. It has been said before that the com¬ 
position of the “ Five Vital Elements ” (Pan- 
cha-Bhuta) under certain molecular weight is 
invisible to the present state of our conscious¬ 
ness. It is not our intention to enter into the 
subject of atomic calculation (Panchi-Kara- 
nam) in this treatise and therefore we shall be 
contented for the present with the information 
which is given here. 

Q. XII .—What is the Mind (Mano-Maya- 
Kosa) ? 

A .—Mind (Manas) is constituted as fol¬ 
lows: (1) The Individual Conscious Energy 


38 The Hindu-Aryan Theory. 

(Vritti), (2) the Primordial Matter (Karana- 
Sarira), (3) the Mental Matter (Satva-Guna), 
(4) the powers of the organs of sense, (5) the 
strength of the Transforming Force (Vik^ 
shepa-Sakti). These in a combined state are 
Mind (Manas). It has been already said that 
the reflection of the Individual Ego on the Men¬ 
tal Matter (Satva-Gima) has caused the exist¬ 
ence of the Mind (Manas) and the Intellect 
(Buddhi). Now, these “Five Sense Forces” 
(Pancha Indry as) have prevailed upon the 
Mind (Manas) and captured it and made it 
subservient to them by tempting it with their 
sensual pleasures, and the Transforming Force 
(Vikshepa-Sakti) is a confederate with them. 
The Mind (Manas) has become plunged in the 
sensual pleasures and has hopelessly forgotten 
its Individual Ego (Jiva-Atma) in the bargain. 
But the Mind (Manas) is held responsible for 
all the deeds performed under the influence of 
the “ Five Vital Sense Forces ” (Pancha-Prana) 
and the Transforming Force (Vikshepa-Sakti) ; 
because these two states of matter have no 
access to the Individual Conscious Energy 
or Will (Vritti), but it is the INIind and the In¬ 
tellect that have access to it. The intellect 
does not directly mix with the other states of 
matter, and therefore the INIind (INIanas) is 
held responsible for all the deeds performed 



39 


The Ascent of Man. 

under the influence of the Sense Matter (Pan- 
cha Indrjas) and the Transforming Force 
(Vikshepa-Sakti). Therefore the Mind (Ma¬ 
nas) is called the originator of deeds (Karma) 
and it has become the seat of forgetfulness. It 
is on account of its desire in sensual pleasures 
that it has become crafty, fickle ^nd unsteady 
and therefore it is called the “ Ignorant User 
of the Will ” or the “ Seat of Forgetfulness ” 
(Vritti-Ajnani). 

The Mind (Manas) has “ Three States of 
Consciousness” (Avasta-Triya), namely: Wak¬ 
ing State (Jagrita-Avasta), Dreaming. State 
(Swapana-Avasta) and Sleeping State (Su- 
shupti-Avasta). In the Waking State (Jag¬ 
rita-Avasta) the Mind (Manas) works the 
organs of sense and the limbs through the 
“ Life Sustaining Elements ” in the physical 
sphere; in the Dreaming State (Swapana- 
Avasta) the Mind (Manas) works the Special 
Organs of Sense in the sphere of the “ Life 
Sustaining Body ” (Prana-Maya-Kosa) ; when 
both the physical and the Life Sustaining 
spheres are overworked the Mind (Manas) re¬ 
tires into the sphere of the Transforming Force 
(Vikshepa-Sakti) as it has no materials to 
work; this retirement is called Sleeping State 
(Sushupti-Avasta). The Mind (Manas) is 
impatiently waiting for the recovery of the said 


40 


The Hindu-Aryan Theory, 

two principles—the physical and the Life Sus¬ 
taining bodies to commence to work again. 
This is the circle around which the Mind 
(Manas) is going round and round repeatedly. 
Neither the “ Life Sustaining Body ” (Prana- 
Maya-Kosa), which is known as the “Astral 
Body ” in the parlance of the “ Theosophical 
Society,” nor the Mind (Manas) can slip away 
from the physical body as some of the writers 
in that society guess. It should be remembered 
that such a separation in ordinary cases takes 
place at death; and it is possible for a “ regu¬ 
lar ” student not lower than the grade of a 
“Man of Splendor” (Taijasan) to do so in 
life. In no other case can the Entity slip away 
from the physical body. 

About the velocity of the Mind: The veloc¬ 
ity of the Mind is very great—greater than 
any other principle in the human Entity ex¬ 
cept the Intellect (Buddhi). But when the 
Mind works the physical body its velocity is 
much less than when it works with the “ Life 
Sustaining Body ” alone. For an example, 
when a man delivers a speech his breath and 
tongue and other organs that help him should 
be taken into consideration and time should be 
allowed to their movements to carry out their 
functions. In dreams the Mind works with the 
“ Life Sustaining Body ” alone, with its Special 


The Ascent of Man. 


41 


Organs, and when those organs work more 
quickly with the Mind, the latter is able to turn 
out work at an incomparably great speed. For 
an example, to reproduce a five-minute dream 
in words would take perhaps five times five min¬ 
utes or more. These phenomena are common 
occurrences in every-day life and any intelligent 
person can notice them if he chooses to do so. 
The idea of time is acquired through sight, 
hearing and feeling; while the idea of space is 
gathered by sight and feeling; the idea of mass 
and weight depends upon feeling or the mus¬ 
cular sense. The rotation of the earth or the 
revolution around the sun determines time; and 
the bulk that occupies a certain area determines 
the idea of space as before remarked. Time 
and space are relative terms and they directly 
concern the sense forces and not the Mind and 
therefore the velocity of the human Mind 
is immeasurable. The symbol of the Mind 
(Manas) is five tremulous flames on a human 
head. It is easily inferred how the Mind is 
attached to the body. It is on account of this 
sort of attachment that the mind is able to re¬ 
produce the past events in its imagination with 
the help of the Special Sense Forces (Pancha- 
Indryas) with very great velocity, relatively 
speaking. 

How the “ Five Vital Sense Forces ” (Pan- 


42 The Hindu-Aryan Theory. 

cha-Prana) are used by the Mind (Manas) will 
be examined now. Among the “ Five Vital 
Sense Forces ” (Pancha-Prana) the “ Vyana ” 
is the leader, as has been said already in the 
first chapter. To illustrate, suppose the Mind 
(Manas) desires to perform a deed (Karma), 
say, “ walking ”;, it expresses its wish to the 
“ Vyana,” and the “ Vyana,” assisted by 
the “ Udana ” which controls the Voluntary 
Nerves, causes the action of “ walking ” 
through the help of the Transforming Force 
(Vikshepa-Sakti) which is the master of the 
“ Five Vital Elements ” (Pancha-Bhuta) ; these 
“ Five Vital Elements ” (Pancha-Bhuta) are 
the materials for the building of the Physical 
and the “ Life Sustaining Bodies ” (Ana-Maya 
and Prana-Maya Kosas) respectively. If the 
Mind wishes to stop the breathing, it is done so 
by the “ Udana ” with the consent of the “ Vy¬ 
ana.” If the “ Udana ” attempts to overdo to 
a dangerous point, the “ Prana ” which con¬ 
trols the Involuntary Nervous System and the 
Circulatory System comes to rescue with 
the help of the “ Vyana.” In this manner the 
Mind (Manas) goes on exacting work from the 
Five Sense Forces ” (Pancha-Prana of the 
Rajo-Guna) and the Transforming Force 
(Vikshepa-Sakti of the Tamo-Guna). Thus, 
it is evident that the Mind (Manas) has been 


The Ascent of Man. 


43 


originating Deeds (Karina) in all its previous 
lives; and it has to expiate the results of its 
previous Deeds (Sanchita-Karma) in its pres¬ 
ent life. Performance of New Deeds (Nutana- 
Karma) can be stopped even in dreams by 
avoiding sleep, however hard the task is. Ex¬ 
piation of the results of the “ previous deeds ” 
(Sanchita-Karma) is unavoidable. By stop¬ 
ping the performance of the new deeds the 
sense forces become disengaged to a great ex¬ 
tent, and thereby the oscillation will be at long 
intervals; between the intervals the Intellect 
(Buddhi) can utilize the services of the Sense 
Forces (Pancha-Prana) for its work in the 
higher sphere if it chooses to do so. 

Q. XlII .—What is the Intellect (Buddhi or 
Vijnana-Maya-Kosa) ? 

A .—The Intellect (Buddhi) is made up of 
the invisible matter and it is constituted as 
follows: (1) The Individual Conscious Energy 
(Vritti), (2) the Primordial Matter (Karana- 
Sarira), (3) the Mental Matter (Satva-Guna), 
(4) the Shadow of Knowledge (Chit-Abhasan). 
These in a combined state are Intellect (Bud¬ 
dhi). The first three principles are com¬ 
mon to both the Mind and the Intellect. The 
attribute “ Possessor of the Shadow of Knowl¬ 
edge ” (Chit-Abhasan) is given to Intellect 
(Buddhi) because it can recall to its memory 



44 2he Hindu-Aryan Theory. 

its forgotten Ego, in consequence of its not 
having been entangled in the folds of the “ Five 
Vital Sense Forces ” (Pancha-Prana) directly 
as is the case with the INIind. The Intellect 
(Buddhi) and the Mind (Manas) have sprung 
from one root—the Individual Ego (Jiva- 
Atma) ; the variations in character have taken 
place on account of the difference in the methods 
in associating with its comrades. As the In¬ 
tellect (Buddhi) is capable of recalling its own 
Individual Ego (Jiva-Atma) to its memory, 
from its faint recollections, it is said to be the 
“ Seat of INIemory ” and the “ Intelligent User 
of the Will ” (Vritti-Jnani) ; while the Mind 
(Manas) is the “ Seat of Forgetfulness ” and 
the “ Ignorant User of the Will ” (Vritti- 
Ajnani), as it has become subservient to the 
lower forces as said above. 

The Intellect (Buddhi) has control over the 
IMind (Manas) to a great extent. For ex¬ 
ample, the Intellect uses the Sense Forces in 
any capacity, either as the “ Five Vital Sense 
Forces ” (Pancha-Prana) or in the capacity 
of the “ Five Special Senses ” (Pancha-In- 
dryas) or in the “ Organs of Senses ” (Karma 
Indry as) for the purpose of analyzing a given 
subject; the Mind (Manas) desires to use the 
Sense Forces in their respective organs for its 
purpose; if the purpose were to expiate the 



The Ascent of Man. 


45 


results of the previous deeds, the Intellect 
(Buddhi) could not help but yield to the Mind; 
and if it be for the purpose of performing 
some new deeds the Intellect can postpone or 
stop the Mind from performing the same, by 
appropriating the use of the “ Five Sense 
Forces ” for its own purpose. These occur in 
the ordinary course of life. 

The Intellect (Buddhi) has two states of 
Consciousness, namely: Ecstasy or the ‘‘ Fourth 
State of Consciousness ” (Turya-Avasta) and 
Super-Ecstasy or the “ Fifth State of Con¬ 
sciousness ” (Turya-Atita-Avasta). People 
usually have no experience with these two states 
of consciousness because they are latent in man 
and they can be invoked only by the practice 
of the Art of Raja-Yoga. When the Guide 
(Guru) finds his pupil fit for it he initiates him 
into the Art. The fitness of the pupil consists 
in stopping the performance of unmeritorious 
deeds and the willing expiation of the results 
of the Remaining Past Deeds (Prarabdha- 
Karma) as well as storing up meritorious 
deeds and stopping the performance of un¬ 
meritorious deeds entirely. By observing these 
rules the Sense Forces are available for the use 
of the Intellect. It is now clear from what has 
been said above that the functions of the Intel¬ 
lect are: (1) To analyze the subjects collected 



4(i The Hindu-Ary an Theory. 

l)j tlie Mind through the help of the Sense 
Forces, (2) to give its judgment or opinion 
and record the same, and (3) to be witness for 
all the doings of the Mind (Manas). 

About the Ecstatic State (Turya-Avasta) : 
A man who has succeeded in evoking this state 
of consciousness is called a Resplendent Genius 
(Swarupa-Jnani). He is higher in grade than 
the Man of Splendor (Taijasan). This Re¬ 
splendent Genius (Swarupa-Jnani) in his Ec¬ 
static State is able to see the invisible world. 
He sees the process of Involution very clearly 
and there is scope for him to study the secrets 
of the Transforming Force (Vikshepa-Sakti). 
For this purpose the Intellect (Buddhi) wants 
the use of the Five Vital Sense Forces ” 
(Pancha-Prana) which are known as “ Pancha- 
Jnana-Indryas.” The availability of these 
forces for the use of the Intellect, depends upon 
the quietude of the Mind (Manas). When 
they are available for its use the Intellect 
brings the functions of the five to one focus in 
“ Vyana,” which is the leader among them. 
This “ Vyana ” has to work in its own field 
with the Intellect and has nothing to do with 
the “ Vital Matter ” (Tamo-Guna) ; therefore 
the ‘‘ Vyana ” is able to work with greater 
velocity with the Intellect (Buddhi). In this 
state of consciousness the Intellect studies the 


The Ascent of Man 


47 


whole secret of the Transforming Force (Vik- 
shepa-Sakti) in all its aspects, aa has been al¬ 
ready explained in the first chapter of this 
book, and in addition the wholeV process of 
“ Panchikaranam ” with some more details 
which will form part of my intended i second 
book. This acquisition of knowledge nmkes 
Resplendent Genius (Swarupa-Jnani) able to 
perform many sorts of phenomena what are 
called “ Ashta-Siddhi ” meaning “ eight suc¬ 
cesses ” or “ eight feats.” When a Resplendent 
Genius has finished this course of study, he is 
initiated into the study of the secrets of the 
“ Vital Sense Matter ” (Rajo-Guna) which re¬ 
quires a higher state of consciousness. Let us 
illustrate. 

About the Super-Ecstatic State (Turya- 
Atita-Avasta) : In this state of consciousness 
the Intellect (Buddhi) is able to study the 
secrets of the “ Vital Sense Matter ” (Rajo- 
Guna) with the help of the Primordial Matter 
(Karana-Sarira). It has been already ex¬ 
plained that the Cosmic Conscious Energy 
(Aksharam) combines with the Cosmic Matter 
(iMula-Prakriti) and forms into Cosmic Ego. 
The reflection of this Cosmic Ego upon the Men¬ 
tal Matter (Satva-Guna) causes an inherence 
of a portion of the Cosmic Ego (Iswara) in it, 
and this combination with the Mental Matter 


48 The Hindu-Aryan Theory. 

(Satva-Guna) forms an Individual Ego (Jiva- 
Atma). In this combination making up the In¬ 
dividual Ego, the portion from the Cosmic Con¬ 
scious Energy (Aksharam) is called Individual 
Conscious Energy (Vritti) and the portion 
from ihe Cosmic Matter (Mula-Prakriti) is 
called Primordial Matter (Karana-Sarira). As 
the Cosmic Matter (Mula-Prakriti) is the 
fountain-head of all the states of matter in the 
Universe, so is the Primordial Matter (Karana- 
Sarira) the fountain-head of the different states 
of matter in an Individual. A man who has 
studied the secrets of “ Vital Sense Matter ” 
(Rajo-Guna) is called a Brahma-Vit, which is 
the first degree of a Holy IMan (Jivan-Mukta). 
He who has studied the secrets of Mental Mat¬ 
ter (Satva-Guna) is called a Brahma-Varan, 
which is the second degree of a Holy Man. He 
who has studied the differentiation of Cosmic 
Matter (Mula-Prakriti) in its completeness 
and the Cosmic Conscious Energy is called a 
Brahma-Varian, which is the third degree of 
a Holy Man. He who has almost expiated 
the results of his previous deeds is called a 
Brahma-Varishtan, which is the fourth and the 
highest degree of a Jivan-Mukta in the physi¬ 
cal body. When there is nothing to expiate, 
a Brahma-Varishtan becomes a Videha-Mukta, 
meaning he has become one with the Cosmic 


The Ascent of 31an. 49 

Conscious Energy, and free from matter of any 
sort. 

Q. XIV .—What is the Bliss (Ananda-Maya- 
Kosa) ? 

A .—This is a state of consciousness in wliich 
a Brahma-Varishtan clearly understands that 
there is no difference between the Cosmic Ego 
(Iswara) and the Individual Ego (Jiva-Atma). 
This “ direct cognition ” gives Eternal Hap¬ 
piness or Bliss to him; and this state is en¬ 
joyed from within the premises of Primordial 
Matter (Karana-Sarira). Therefore the at¬ 
tribute “ body ” (Kosa) is added to Bliss 
(Ananda). 


THE METHODS OF MAN’S ASCENT. 


CHAPTER HI. 

Q. XV .—What are the methods of Man’s 
Ascent to attain Eternal Bliss (Ananda) ? 

A .—Says Sankara thus: 

“ Sasangatway Nisangatwam 
“ Nisangatway Nirmohatwam 
“ Nirmohatway Nischalatwam 
“ Nischalatway Jivanmuktay.” 

The drift of the above verse is as follows: 
If one is engaged in doing good deeds one does 
not find time to do unmeritorious deeds. If 
one does not perform unmeritorious deeds, one’s 
illegitimate desires vanish. If illegitimate de¬ 
sire vanishes, quietude predominates. If qui¬ 
etude is secured. Eternal Bliss is near at hand. 

Q. XVI .—What are the steps to be taken 
to gain the quietude of the Mind (lianas) ? 

A .—The steps to be taken to gain this ob¬ 
ject are, that one must give up illegitimate 
desires for Gold, Land and Women. The de- 
50 


The Methods of Mards Ascent. 


51 


sire for these objects is the chief source of 
anxiety, which makes one’s Mind (Manas) un¬ 
steady. One may devote a portion of one’s 
time to earn one’s livelihood by honest labours. 
And the next thing is to be generous to all and 
help distressed people and thereby increase the 
number of good deeds and have a large store of 
them. By observing these rules the Mind 
(Manas) performs two functions, namely: it 
does not find time to perform any new deeds 
and thereby “ ceases to lengthen the list of the 
deeds ” (Swarupa-Nasa) on the one hand, and 
on the other there is a neutralization of the 


effects of the 


remaining 


deeds of the past 


life ” (Prarabdha-Karma) by the storage of 
“ good deeds ” (Sat-Karma) and the willing 
expiation of the remaining past deeds (Arupa- 
Nasa). These two, namely, “Swarupa-Nasa” 
and “ Arupa-Nasa ” act very favourably to in¬ 
crease the power of the student who practises 
the Art of Raja-Yoga. 

The immediate effect of abandoning the per¬ 
formance of unmeritorious deeds and perform¬ 
ing only meritorious deeds, as well as of expiat¬ 
ing the results of the remaining past deeds, is 
increase of joy and moral bravery which results 
in “Quietude of Mind” (Nischalatwam). 
Quietude of Mind means a good deal of rest to 
the Five Sense Forces (Pancha-Indryas) in 


52 


The Hindu-Ary an Theory. 


particular and to the physical body in general. 
The more rest the Sense Forces (Indryas) ob¬ 
tain, the more lively they will be for the work 
in the higher sphere, and greater is the scope 
for the Intellect (Buddhi) to work on the 
higher sphere, towards the awakening of the 
Fourth State of Consciousness (Turya-Avasta) 
or Ecstasy. 

The attempt of the student of the Art of 
Raja-Yoga is to separate his Life Sustaining 
Body (Prana-Maya-Kosa) from the Physical 
Body (Ana-Maya-Kosa or Sthula-Sarira). 
This is the first step in the ladder. It has been 
already said that the invisible Life Sustaining 
Body (Prana-Maya-Kosa) pervades the Phys¬ 
ical Body, just as butter pervades fresh milk. 
These two bodies are yoked together just as 
two steel magnets are yoked together to their 
unlike poles. Now the attempt should be to 
bring them to like poles when required and 
again replace them to their unlike poles when 
not required. Unless one secures the quietude 
of Mind he is not fit to receive any Initiation 
(Upades) to practice the processes of En- 
dosmos and Exosmos. It is not inspiring by 
one of the nostrils and stagnating it for a time 
in the lungs and then expiring it by the other 
nostril, which are called Rechakurn, Purakam 
and Kumbhakum, respectively, which are taught 


The Methods of Mards Ascent, 53 

for the development of the lungs and the chest. 
This is a quite different process altogether, and 
it is never disclosed to any one unless one is fit 
for it. The qualifications required for it are 
too many. What those qualifications are will 
not be communicated, for it will make serious 
difficulties for the examiners. There are laymen 
not initiated in the Art who teach people to 
inspire, stagnate, and expire, and repeat tlie 
process without understanding the use of it 
for themselves. In the genuine process the 
Five Vital Sense Forces (Pancha-Prana) have 
much to do in connection with the Life Sustain¬ 
ing Body (Prana-Maya-Kosa), and that can¬ 
not be explored by conjecture. The deceased 
students when they are re-born sometimes de¬ 
velop spontaneously and they are at once rec¬ 
ognized and are bound to keep up the secrecy 
of the Art, but such cases are very, very rare. 
There was one instance some thirty-five years 
ago in India. This Art is made a secret for 
many good reasons, and it can never be made 
widely and indiscriminately known, as that 
would be quite undesirable. 

Q. XVII .—What are the different grades of 
the students of the Raja-Yoga school.'^ 

A .—There are four main grades, and there 
are three divisions in each grade according to 
their developments as follows: 


54 


The Hindu-Aryan Theory, 


(1) Viswan or “Normal Man.” This man 
is expected to be the perfect master of the whole 
theory of the subject of Raj a-Yoga. 

(2) Taijasan. This man is able to separate 
his Life Sustaining Body (Prana-Maya-Kosa) 
from his Physical Body and travel long dis¬ 
tances in a short time and he is able to perform 
certain phenomena, such as making anybody 
listen to him. In short, he may make anybody 
a medium to carry out his wishes. I have trans¬ 
lated this word “ Taijasan ” in English as 
“ Man of Splendor.” 

(3) Swarupa-Jnani. This man knows the 
secrets of “ vital matter ”; he can disintegrate, 
integrate and reintegrate the matter that be¬ 
longs to the order of “ Vital ^Matter ” (Tamo- 
Guna), and he can transfer a thing from place 
to place at his will. I translate the word 
“ Swarupa-Jnani ” as “ Resplendent Genius.” 
This is a higher grade man than a Taijasan. 

(4) Jivan-Mukta. I may translate the word 
as “ Holy Man.” There are four grades among 
these Holy Men, and they are: 

(fl) Brahma-Vit, is the beginner in that 
grade. 

(h) Brahma-Varan, is the next higher to 
Brahma-Vit. 

(c) Brahma-Variyan, is the next higher to 
B rahma-Varan. 


The Methods of Man*s Ascent, 55 

{d) Brahma-Varishtan, is the highest of 
all. 

Men of the first two grades go abroad 
teaching the pupils according to their suitabil¬ 
ity. Among the holy men, the beginner, the 
first-grade man, works for his bread for a short 
time each day, and spends the rest of his time 
in his practice of the Art of Raja-Yoga. The 
man of the second degree goes out merely to 
procure his food, and spends the rest of his time 
in his practice. The third grade man never 
goes out in search of food, but accepts his food 
if anybody offers it on the spot, and spends the 
rest of his time in his practice. These are not 
hard-and-fast rules. Sometimes some of these 
men perform certain phenomena in a locality 
and that creates a sort of respect for them; but 
the people find for them their food and other 
necessaries of life, and they go on with their 
“ Samadhi ” practice without much disturb¬ 
ance. These men do not go abroad teaching 
the pupils; but the pupils go to them when 
they want any instruction. The highest grade 
gentleman who has almost expiated the re¬ 
sults of his previous deeds retires entirely; 
never thinks of anything else but his own 
enjoyment of the “ Eternal Happiness ” 
(Ananda). 

Q. XVIII .—It has been said that men of dif- 


56 The Hindu-Aryan Theory. 

ferent grades enjoy different states of Con¬ 
sciousness. What state of Consciousness is en¬ 
joyed by a man of each grade? 

A .—Every man in his daily life enjoys three 
states of Consciousness, namely, Waking State, 
Dreaming State and Sleeping State. In the 
Waking State the Mind works the body in 
general and the Five Organs of Sense in par¬ 
ticular in the Physical Sphere. In the Dream¬ 
ing State, the Mind works the Special Organs 
of Sense in the Sphere of the Life Sustaining 
Body. When both these spheres have become 
exhausted, the Mind retires into the Trans¬ 
forming Force because there is no tool to 
vork with. This retirement is called sleep, or 
the third state of Consciousness. A normal 
man enjoys these three states of Conscious¬ 
ness. A Viswan who is technically called Nor¬ 
mal Man cuts short his sleep, and stops 
performing any unmeritorious deeds, with the 
intention of keeping the INIind under control. 
His Intellect uses the Sense Forces for analyz¬ 
ing the subjects with which he is engaged or 
for solving some problems concerning the sub¬ 
ject he may be meditating upon. The Man of 
Splendour (Taijasan) does the same as the 
Normal IMan (Viswan) does and in addition 
he goes on analyzing the matter of which the 
Life Sustaining Body (Prana-Maya-Kosa) is 


The Methods of Man^s Ascent. 57 

made. He is preparing the way to the next 
higher grade. 

The fourth state of consciousness or the state 
of Ecstasy (Turya-Avasta) is enjoyed by tlie 
Swarupa-Jnani and by the men of the higher 
grades as well. This man is capable of exer¬ 
cising all the Eight Powers according to his 
requirement. 

The fifth state of consciousness or the state 
of Super-Ecstasy (Turya-Atita-Avasta) is en¬ 
joyed by all grades of the Jivan-Muktas or 
the Holy Men. There is no difference in the 
state, but the difference is in the length of time 
enjoyed, and that makes all the difference. All 
these are men of higher grade than the Re¬ 
splendent Genius (Swarupa-Jnani), but these 
holy men do not care to use the powers for any 
other purpose than to free themselves from the 
fetters of the world, in order to enjoy the 
Direct Cognition (Aparoksha-Jnan). 

Q. XIX .—What are those powers.? 

A .—All these powers are classified under 
eight headings, and they are called “ Ashta- 
Siddhi,” meaning “ Eight Successes,” and I 
would call them “ Eight Successful Methods ” 
of performing phenomena. They are these: 

(1) Anima,” meaning “ Contraction.” 

(2) “ IMahima,” meaning “ Expansion.” 


58 


The Hindu-Aryan Theory, 


(3) “ Laghima,” meaning ‘‘ Lessening the 
weight without any reduction in the quan¬ 
tity.” 

(4) “ Garima,” meaning ‘‘ Increasing the 
weight without adding or increasing the 
bulk.” 

(5) “ Prapti,” meaning “ Travelling in a re¬ 
markably short time either in the physical 
body or in the Life Sustaining Body 
(Prana-Maya-Kosa).” 

(6) “ Prakamyam,” meaning “ Entering into 
another body.” By this is meant, that an 
entity may enter into a dead body for the 
time being or may enter into a living man’s 
body either by suspending the active pow¬ 
ers of the owner or by making the owner 
to obey the operator. 

(7) “ Yeesatwam,” meaning “ Exercise of Su¬ 
preme Powers,” that is to say, exercising 
the powers of the “ Disintegrating Force,” 
“ Integrating Force ” and “ Re-Integrat¬ 
ing Force ” as well as “ Illusory Force.” 
These powers are applied both in the 
Physical sphere and in the sphere of the 
Life Sustaining Body by the Resplendent 
Genius (Swarupa-Jnani) ; but he is not 
able to apply them in the higher spheres. 
But the same is applied in the higher 
spheres by a Holy Man (Jivan-Mukta), 


The Methods of Man^s Ascent, 59 


namely, in the sphere of the unembodied 
Entity, in the circle of Mental Matter 
(Satwa-Guna) and at the end in the Di¬ 
rect Cognition of the Cosmic Ego by the 
Individual Ego, on which stage the sup¬ 
posed difference between them disappears. 
(8) “ Vasitwam ” means “ Making all living 
beings to be obedient or friendly.” 

A little comment upon the exercises of these 
powers will not be out of place, as there are 
many exaggerated stories that have been built 
up by many ignorant speakers and writers on 
the subject. These powers are limited because 
the exerciser himself or herself is a limited 
being. All these powers are exercised and used 
for the purpose of advancement to the knowl¬ 
edge which leads to “ Atonement ” (Mukti or 
^Moksha) ; and sometimes as experiments to 
teach a chosen disciple, and, very rarely, to 
convince a useful person or persons. All these 
feats in the physical sphere can be performed 
in two ways: one by applying the transforming 
force to the object, and the other by applying 
only the illusory aspect of the transforming 
force to the onlooker. How to do this is easily 
learned by some who have special aptitude for 
it; but even that requires a “ regular ” train¬ 
ing under a proper tutor. 


60 


The Hindu-Ary an Theory. 


Q. XX .—What arc the qualifications re¬ 
quired in a would-be student of the Art of 
llaj a-Yoga? 

A .—The qualifications required are many, as 
many as twenty-one. I would only enumerate 
a few of them which are ordinarily expected 
from a good type of a gentleman and they are 
these: Illegitimate desire for Gold, Land or 
Women are the worst sins and any man who 
desires to become a student must be free from 
these to begin with. He must be a man who 
would not speak untruth. A student of the Art 
of Raja-Yoga is a brave man and of resolute 
character. He is always ready to help others 
in time of need in accordance with his moral 
code. Imparting knowledge to the deserving is 
the mission of every student. If any worldly 
desire crosses his mind he at once suppresses it. 
He moves in society as drops of water move on 
a lotus leaf without being affected by it. He 
appears like an ignorant man. He never dis¬ 
plays his learning if he has any. He is con¬ 
stantly thinking of the heavenly joy or actually 
enjoys the same. Nothing on this earth is a 
novelty to him. Even if the hot rays of the 
sun were converted into nectar, even if a dead 
body were to rise up, walk and speak, he would 
not be astonished. Never would he criticise 
others, but he would not lose the chance of cor- 


The Methods of Man^s Ascent. 61 

reeling others when there is reason to believe 
that a mistake of one may bring on serious con¬ 
sequences. He never cares for the fruits of the 
Deeds of the Past Life (Sanchita-Karma). He 
suffers cheerfully for the results of the Ilcmain- 
ing Deeds (Prarabdha-Karma). He is never 
morose or unduly elated, and enjoys every 
thing as the results of his Past Deeds. He 
never thinks of the past. The present is pres¬ 
ent whether it is pleasant or unpleasant, and he 
accepts it without a murmur, attributing the 
occurrences to the effects of his Past Deeds. 
Nothing disturbs him except the calls for ex¬ 
piation. 

When a new man or woman is to be selected 
a very great precaution is taken. They are 
subjected to a severe test, after full knowledge, 
of their history is obtained and their vouchers 
and the dispositions of the latter are studied. 
Sometimes very intelligent men are rejected on 
account of unsatisfactory dispositions and un¬ 
approved ideas, however logical they may be. 
Even after a man is accepted as a student in 
the school he may be rejected for any dis¬ 
qualification that may subsequently arise. Per¬ 
sons who are so rejected will not be allowed 
to enter the premises, but are of course treated 
by all the other students as a friend. We 
know how difficult it is to find a man who 


62 The Hindu-Ary an Theory. 

will be able to satisfy the scrutiny of the 
school. A man who was a Resplendent Genius 
(Swarupa-Jnani) in his Past Life is recog¬ 
nized by his “ Guide ” (Guru) or any other of 
his contemporaries. His tuition is commenced 
at the early age of twelve and at the end of 
his sixteenth year he is initiated in the Art of 
Raj a-Yoga, and he generally becomes a Holy 
Man (Jivan-Mukta) between the twenty-eighth 
and the thirty-fifth year of his age, and in ex¬ 
ceptional cases there are failures also. All 
these ages during the embodiment are calcu¬ 
lated according to the lunar calendar. After 
disembodiment or unembodiment the time is cal¬ 
culated according to the solar calendar. It is 
on this account that the ancient Hindu-Aryan 
waited to marry till the end of the twenty- 
eighth year of his age, if the man was Psychi¬ 
cally inclined. All those that were once stu¬ 
dents in this school in their previous life are 
recognized, and they are taken into the school 
without much difficulty. No Holy Man after 
attaining to “ Atonement ” (Mukti or Mok¬ 
sha) ever descends to the earthly life, because 
there is no personality or individuality in ex¬ 
istence. Some people entertain an idea that 
a man can communicate with his disciples 
after he has once attained to atonement. This 
is an erroneous idea, and any statement made 


The Methods of Mards Ascent. GS 

by any person about such communications is 
questionable. 

Q- XXI .—What rules of life does a student 
of the Art of Raj a-Yoga observe, as regards 
his diet and exercise, sleep and abode 

A .—A student of the Art of Raja-Yoga 
seeks a temperate climate in a confined atmos¬ 
phere such as that of a cave, etc., because the 
carbonic acid exhaled by human beings in such 
places is much less, and therefore the appetite 
for food is less keen, as the exhalation of the 
carbonic acid is proportionate to the food con¬ 
sumed. This arrangement reduces the labour 
of the organs in the body and the neophyte is 
able to secure just the strength he requires 
for his purpose. Again, a secluded place is 
very favourable for mental work. The student 
prefers a place on ground higher than the level 
of the sea, as the exhalation of the carbonic 
acid is less there than on the lower level. He 
chooses a moist atmosphere, such as a riverside 
or near a waterfall, for the same reason. 

In freely ventilated quarters more carbonic 
acid is excreted from the animal economy than 
in confined quarters, and therefore the student 
avoids such places generally. He avoids taking 
animal food because animal-food eaters exhale 
more carbonic acid and inhale more oxygen; he 
neither wants the one nor the other. He wants 


64 


The Hindu-Aryan Theory. 


to inhale as little oxygen, and exhale as little 
carbonic acid as is compatible with sustaining 
life. He wants a slender physical body and 
therefore his favourite food is fruits and fresh 
milk sometimes with sugar. He who drinks 
more water exhales more carbonic acid, and 
\ therefore a Yogi drinks as little water as is ab¬ 
solutely necessary for the sustenance of life. 
He does not want to make his body heavy be¬ 
cause it exhales more carbonic acid than a 
slender body does. He does not ride, drive or 
sail, because there is more radiation and evap¬ 
oration, and therefore he avoids these as far as 
possible. 

A Yogi avoids the use of narcotics because 
they stupefy and the consumer becomes unfit 
for mental work, although it reduces the ex¬ 
halation of carbonic acid. He avoids also loud 
talking, laughing and losing his temper, as 
these make one exhale more carbonic acid. 

Q. XXII .—Why does a Yogi avoid sleep 

A .—It is true that one exhales less carbonic 
acid during sleep; but a Yogi attempts in the 
night to breathe as slowly as possible so that 
he may exhale as little carbonic acid as possible 
and inhale just as much oxygen as is required 
to sustain life. This practice refreshes him 
more than sleep does. Again, by keeping 
awake and being engaged mentally, the 


The Methods of Mards Ascent. 65 

“ Mind ” (Manas) is prevented from using the 
“Five Sense Forces” (Panclia-Indryas) and 
tiring them on the one hand, and on the other 
the Mind (Manas) is prevented from perform¬ 
ing new deeds (Karma). 

Q. XXIII .—Why does a Yogi avoid a mar¬ 
ried life.?^ 

A .—A Yogi when he has the expectation of 
becoming a Holy Man (Jivan-Mukta) in this 
life does not marry, because he has to observe 
the rules of life very strictly, and the married 
life is an inconsistency for scientific reasons; 
the life of a celibate is quite consistent at that 
stage with the rules of the school of the Art of 
Raj a-Yoga, which is based upon strict scien¬ 
tific principles. All these methods of life are ar¬ 
ranged to keep the exhalation of carbonic acid 
and inhalation of the oxygen under control. 

Q. XXIV .—Why is it that so mucli import¬ 
ance is attached to the exhalation of carbonic 
acid and inhalation of oxygen by the students 
of the Raja-Yoga school.^ 

A .—To awaken the “Fourth State of Con¬ 
sciousness ” or Ecstasy (Turya-Avasta) this 
practice is very useful. One who has been suc¬ 
cessful in this practice will be able to invoke 
the ecstatic state quickly. This is one of the 
initiations into the “ Fourth State of Conscious- 

5 ? 


ness. 


66 The Hindu-Aryan Theory. 

Q. XXV .—What are the peculiarities in the 
“ Fourth State of Consciousness ” or Ecstasy 
(Turya-Avasta) ? 

A .—It is in the “ Fourth State of Conscious¬ 
ness ” or Ecstasy (Turya-Avasta) that a stu¬ 
dent of the Art of Raj a-Yoga distinguishes the 
difference between the Mental Matter (Satva- 
Guna) and Vital Sense Matter (Rajo-Guna) 
and Vital Matter (Tamo-Guna) in their un¬ 
mixed state; this is the field in which the student 
is able to study the secrets of the “ Transform¬ 
ing Force ” (Vikshepa-Sakti) and learn its 
functions in all its four aspects. 

Q. XXVI .—What are the peculiarities of the 
“ Fifth State of Consciousness ” or Super-Ec¬ 
stasy (Turya-Atita-Avasta) ? 

A .—In the “Fifth State of Consciousness” 
the student Holy Man (Jivan-Mukta) is able 
to study the secrets of the “ Vital Sense Mat¬ 
ter ” (Rajo-Guna) as well as the Mental 
Matter (Satva-Guna), and the study of these 
two states of matter discloses the situation of 
the Individual Ego (Jiva-Atma). He then has 
access to the Primordial Matter (Karana-Sa- 
rira), which is the concrete matter, and he uses 
whatever principle or principles he wants for 
his purpose and discards the “ Five Vital Sense 
Forces” (Pancha-Prana), because the Primor¬ 
dial Matter is illuminated by the Cosmic Ego, 


The Methods of Man's Ascent. 


67 


and therefore the help of the Sense Forces is 
not required to recognize the Cosmic Ego, 
which is self-illuminating, and therefore also the 
Individual Ego, which is a part and parcel 
of the Cosmic Ego. This position is called 
Mukti. If the man is still in his body and en¬ 
joys this position he is called a Holy Man in his 
body (Jivan-Mukta). When he leaves off his 
body in toto he is called “ Videha-Mukta,” 
meaning that he has become one with the Cosmic 
Ego or the Supreme Being (Iswara) ; in other 
words, he has attained to “ Atonement.” 

Q. XXVII .—What is the difference between 
the ordinary death and the “ Atonement ” ob¬ 
tained by the practice of the Art of Raja- 
Yoga.? 

A .—Death means the separation of the In¬ 
dividual Entity with its Life Sustaining Body 
(Prana-Maya-Kosa) from the physical body 
(Ana-Maya-Kosa or Sthula-Sarira). After 
this separation there is another separation, 
which is the separation of the Life Sustaining 
Body from the Individual Entity or Ignorant 
Entity (Pra-Ajnan). This second death gen¬ 
erally takes place immediately after the first; 
in some cases it may take place from one day 
to one solar year. Beyond that time no Entity 
can have any communication through any me¬ 
dium. The statements made by spiritualistic 


68 


The Hindu-Aryan Theory. 


mediums that the same Entity has worked 
through them for a longer period than one 
solar year are therefore untrue, and the opera¬ 
tors are helplessly deceived. Thus the Entity 
is free in the waves of this earth’s atmos¬ 
phere, moving about awaiting the time of re¬ 
birth. This means that the Entity has lost 
only the physical body and the Life Sustaining 
Body, and the other principles are kept intact 
for re-birth to suffer the results of the deeds 
that were performed in the previous life. 

“ Atonement ” (^lukti or Moksha) means 
that a man by the practice of the Art of Raja- 
Yoga separates the Individual Ego from all 
the differentiated states of matter and ulti¬ 
mately causes the Individual Conscious Energy 
(Vritti) to join the Cosmic Conscious Energy 
(Aksharam), and the Primordial IMatter (Ka- 
rana-Sarlra) to join the Cosmic Matter (Mula- 
Prakriti). By doing so the Individual Ego 
becomes one with the Supreme Being or Cosmic 
Ego. 

Q- XXVIII .—What is the Law of Deeds 
(Karma-Bandham) ? 

A .—The Law of Karma is based upon the 
highest Ethics taught by the Hindu-Aryans. 
Deeds are performed by the Mind, through the 
use of the organs of sense, through words, 
through the extremities, and through the or- 


The Methods of Man*s Ascent, 69 

gans of the body. By the use of these the 
Mind may perform good and bad deeds. 

It is the duty of every man to observe the 
following rules: (1) Forgiveness. (2) Humil- 
ity. (3) Honesty. (4) Truthfulness. (5) 
Indifference towards the wealth and the poverty 
of others. (6) Keeping the Mind and the 
“ Five Sense Forces ” under control. (7) Pre¬ 
vention of the thoughts of illegitimate desires. 
(8) Charity towards deserving objects. (9) 
Generosity. (10) Chastity. 

The following should be carefully avoided: 
(1) Gambling. (2) Using alcohol or other 
narcotics. (3) Debauchery. (4) Theft. (5) 
Defiling another man’s wife, etc. 

Another Ethic is based upon Utilitarian 
principles, which are as follows: The promo¬ 
tion of the greatest happiness of the greatest 
number at an expense of energy in the propor¬ 
tion of one to sixteen, either of life or wealth. 

Q. XXIX .—What is a medium.? 

A .—The body of a person is used by a man 
who lost his physical body, to express his 
desires. The owner of the body is called a 
medium, and the man who uses the physical 
body for his purpose is called Preta ” or 
“ Pichacha,” meaning a once dead entity. These 
Pretas sometimes give a very correct account of 
their desires to be carried out and at other 



70 The Hindu-Aryan Theory. 

times some malicious charges are made against 
a person. Occasionally women pretend to be 
mediums and they are easily detected by some 
simple challenges. 

Q. XXX .—How long does it take for re¬ 
birth after death.? 

A .—The minimum is ten lunar months and 
the maximum is sixty-one solar years for the 
re-birth of deceased persons. Generally good 
people are to be re-born sooner. 

Q. XXXI .—Is there any probability of a 
human ego becoming an animal ego.? 

A .—None at all. Human ego is human ego 
from the beginning to the end; nor can animal 
ego become human ego according to the teach¬ 
ings of the Hindu-Aryans. 

Q. XXXII .—What are the other methods 
of the ‘‘ Ascent of Man ” besides the Raja- 
Yoga method.? 

A .—Do good deeds to benefit others, and at 
some future time you will attain to “ Atone¬ 
ment ” (Moksha). Another method is to stop 
performing new deeds and suffer the results of 
your previous deeds, and all the sufferings will 
be over at some time to come and you will attain 
to “Atonement” (Moksha). These methods 
are advocated by the Dualists, Buddhists and 
the Jainyas. There is no certainty of carrying 
out this throughout the future life or lives. It 


The Methods of Mards Ascent. 71 

is on that account that the Raj a-Yoga method 
is appreciated by all learned people. 

Q. XXXIII .—Why should one desire to 
attain to Atonement ” (Mukti), and how is it 
happier than the earthly life.'^ 

A .—Our bodies are the constant sources of 
trouble and pain and there is no unmixed 
pleasure in the earthly life. Atonement (Mok¬ 
sha) means perfect freedom from pain, and 
the enjoyment of eternal happiness or bliss, 
which is Universal and not Individual. 

Q. XXXIV .—Did the Hindii-Aryans know 
of Physiology, Chemistry, Electricity, the Mi¬ 
croscope and Spectroscope, etc.? 

A .—They did know of all these and much 
more than these. The Hindu-Aryans were the 
fathers of Medicine and Surgery. In his “ His¬ 
tory of Indian Literature,” page 30, Weber 
says this: “ Animal Anatomy was evidently 
understood by the Hindu-Aryans as each sepa¬ 
rate part has its own distinctive name in 
Sanskrit, and it belongs to the sacrificial age. 
Drs. Wise, Royle and Wilson support this 
statement and say further that the Surgical 
Art of the Hindu-Aryans is more modern than 
the modern surgery of the West.” 

The Hindu-Aryans knew of gases. It is 
well known to all the students of the ancient 
Hindu-Aryan literature that Hindu-Aryans 




72 The Hindu-Ary an Theory. 

used balloons and guided them in the sky. The 
Chinese have learned this art from the Hindus 
and they exhibited the same to their Emperor 
in the thirteenth century. 

The Hindu-Aryans knew of Microscope, 
Telescope and Spectroscope. Mention is made 
in the ‘‘ Maha-Bharata ” of these instruments. 
Tins can he substantiated by circumstantial 
evidence. For instance, in Chapter XV of the 
surgical work named “ Susruta,” which claims 
to he a book written in 800 b.c., the Accoucher 
is instructed to cover his hands with mustard 
flour and wash them before he proceeds to make 
an examination of the patient’s organ, and a 
mercurial douche is recommended to the parts 
after parturition. This shows that the Hindu- 
Aryans had the knowledge of the antiseptic 
principles and therefore there is every reason 
to believe that they had microscopes of some 
sort. They were great Astronomers, and have 
made extraordinary calculations, and therefore 
it is inferable that they possessed Telescopes. 
In Agni Puran, there is a mention of the sun 
having seven tongues of different colours. This 
shows that they had some knowledge of the 
Spectroscope. The Hindu-Aryans knew of 
Chemistry and applied it both for medicinal 
and commercial purposes, and they produced 
three hundred and sixty shades of colours for 


The Methods of Mards Ascent, 73 

ornamental purposes, of which fact there is ex¬ 
isting evidence that cannot be set aside. 

The Hindu-Aryans knew of Electricity and 
Animal IVIagnetism. They were and are creat¬ 
ing fire by friction to burn the bodies of learned 
men as a mark of respect. There was a temple 
in olden days in which there was an “ Akasa- 
Linga,” that is, a pretty big piece of iron was 
suspended in the air by fixing magnets. In re¬ 
gard to animal magnetism they were the mas¬ 
ters and they were and are using it in every¬ 
day life. The first initiation in the Art of 
Raj a-Yoga consists in this. 

They knew Higher Mathematics, Astronomy 
and Logic. Their astronomical calculations 
were made some 3,000 years before Christ and 
still excite wonder in the Western countries. 
This shows that they were masters in Trigo¬ 
nometry. They were great metaphysicians 
and psychists and any reader of the “ Maha- 
Bharata ” and other similar books will see this. 
They were great Poets, Dramatists, Musicians 
and what not. One ought to read Mr. R. C. 
Dutt’s Ancient History of India and Hindu 
Superiority ” published by Mr. Har Bilas 
Sarda. 

Looking at these teachings and the instruc¬ 
tions given in the books and the oral teachings 
of the “ Traditional Teachers,” one is puzzled 



74 The Hindu-Ary an Theory, , 

to understand their purpose. If one refuses 
to believe that the Hindu-Aryans were ac¬ 
quainted with the different branches of science, 
a fair and intelligent reading of these instruc¬ 
tions given in their ancient books will prove the 
contrary. The technicalities of modern science 
may be unknown to them, and the details of its 
application to various industrial purposes may 
be far from their thoughts, yet no one can gain¬ 
say the fact that the Hindu-Aryans were aware 
of all the branches of science mentioned above 
and that they were practically using them for 
some purpose or other. 

In conclusion, I shall quote the expressions 
made by some of the eminent scholars of the 
West about the Hindu-Aryan Philosophy, Re¬ 
ligion, etc. 

Schopenhauer says: “ In the whole world 
there is no study so beneficial and so elevating 
as that of the Upanishads. It has been a solace 
of my life and it will be a solace of my death.” 

Sir William Jones remarks: ‘‘ It is impos¬ 
sible to read Vedanta or the many fine compo¬ 
sitions in illustration of it, without believing 
that Pythagoras and Plato derived their sub¬ 
lime thories from the same fountain with the 
sages of India.” 

Victor Cousin, one of the greatest among his¬ 
torians of philosophy in France, when lecturing 


The Methods of Man^s Ascent, 75 

at Paris in the years 1825 and 1829 on the 
history of modern philosophy, before an audi¬ 
ence, we are told, of two thousand, spoke in the 
following terms: “ When we read with atten¬ 
tion the poetical and the philosophical monu¬ 
ments of the East, above all those of India 
which are beginning to spread in Europe, we 
discover there many a truth, and truths so 
profound, which make such a contrast with the 
meanness of the results at which the European 
genius has sometimes stopped, that we are con¬ 
strained to bend the knees before the philosophy 
of the East and to see in this cradle of the 
human race the native land of the highest 
philosophy.” (See Vol. I, page 32, of his 
“ History of Modern Philosophy.”) 

Frederick Schlegel, one of the earliest stu¬ 
dents of Sanskrit, in his work on “ Indian Lan¬ 
guages, Literature and Philosophy,” page 471, 
remarks: “ It cannot be denied that the early 
Indians possessed a knowledge of the true God; 
all their writings are replete with the senti¬ 
ments and expressions, noble, clear and severely 
grand, and deeply conceived and reverentially 
expressed as in any human language in which 
men have spoken of their God. And again even 
the loftiest philosophy of the Europeans, the 
Idealism of Reason as it is set forth by Greek 
philosophers, appears in comparison to the 



76 


The Hindu-Ary an Theory. 


abundant light and vigour of Oriental Idealism 
like a feeble Promethean spark in the full flood 
of the heavenly glory of the moon and sun— 
faltering and feeble, and ever ready to be ex¬ 
tinguished.” 

Prof. Max Muller says: “ If I were to look 
over the whole world to find out the country 
most richly endowed with all the wealth, power 
and beauty that nature can bestow, in some 
parts a very paradise on earth, I should point 
to India. If I were asked under what sky the 
human mind has most fully developed some of 
its choicest gifts, has most deeply pondered 
on the greatest problems of life and has found 
solution of some of them which will deserve the 
attention even of those who have studied Plato 
and Kant, I should point to India. And if 
I were to ask myself from what literature 
we here in Europe,—we who have been nur¬ 
tured almost exclusively on the thoughts of the 
Greeks and the Romans and the Semitic races, 
may draw that corrective which is most wanted 
in order to make our inner life more perfect, 
more comprehensive, more universal, in fact 
more truly human, a life not for this life only, 
but a transfigured and eternal life, again I 
should point to India.” He adds: “ Whatever 
sphere of the human mind you may select for 
your special study, whether it be language or 


The Methods of Maids Ascent, 77 


religion, or mythology or philosophy, whether 
it be laws or customs, primitive art or primitive 
science everywhere you have to go to India, 
whether you like it or not, because some of the 
most valuable and most of the instructive 
materials in the history of man are treasured 
up in India and in India only.” He adds 
again: “ I cannot convince myself that the ob¬ 
servations now made in the psychological labor¬ 
atories of Germany, however proved to phys¬ 
iologists, would have proved of much help to 
our Vedanta philosophers. The rest and peace 
which are required for deep thought or for 
accurate observation of the movement of the 
soul, were more easily formed in the silent 
forests of India than in the noisy streets of our 
so called countries of civilization.” 

The unanimous verdict of these great schol¬ 
ars of the West in favour of the study of 
Oriental Philosophy is its highest recommen¬ 
dation. 

]May this book, written by a Ilindu-Aryan 
and inspired by ancient Ilindu-Aryan thought, 
go to justify its Aryan motto: “No religion 
is higher than truth.” 

O 


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